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m- 


*C^> 


^^^,^ 


THE 


FAITH  OF  CATHOLICS 


CONFIRMED  BY  SCRIPTURE 

AND  ATTESTED  BY  THE  FATHERS  OF  THE  FIRST  FIVE 

CENTURIES  OF  THE  CHURCH. 


COMPILBD  BY 

Revds.  J.  BERINGTON  AND  J.  KIRK. 

KBVISSD  AND  KSCAST  BY 

Revd.  J.  WATERWORTH. 


miitb  preface,  Cottectfone^  and  Sddittoit0 


RIGHT  R£V.  MONSIGNOR  CAPEL,  D.D., 

MUmitr  oftlu  ComgneaHon  nftk*  Stgnatmra,  PHut  tfikt  ArdMoe$m  «f  WmtmiiUUr, 


IN   THREE   VOLUMES.  jp^lV'*^''-'^''''**-  ^^^//J. 

VOL.  III.     /thi£  ac;jl:;y  of 


SECOND  EDITION. 


*  Fr.  PUSTET  &  CO.      VZ'^^^r  uv  .ipmS^*^!!. 


NEW  YORK  AND  CINCINNAl 

N^  OF  (iFT W^^ 
1885.  ^^    "  ^^ 


I^AtS  STACK 


CopTTight,  1884,  by 

B.    8TEINBACK, 

Of  the  firm  of  Fr.  Pustbt  &  Co. 


^    ^'-'^     "■■■  ■■'  ^  J 

.THEAN,.-0!-jg;(V^ 
CONTENTS  OF  VOLUME  IH.       i>  S 


FAsa 

Penajtos,  OB  Befentance, 1 

Ikstitutioi?  of  the  Sackamsnt  or  Penanob,     •       •       •       •       .  2 

The  Pabts  or  the  Sacbamest  of  Penance, 24 

Contrition,  or  Sorrow  of  Mind, 25 

Confession^ 86 

Suppression  of  the  Penitentiary,  .......  80 

Satisfaction, 113 

Indulgenoes, 129 

puboatobt, 189 

Pbayebs  fob  the  Dead,      .       .       .    ^ 139 

The  Sacbajcbnt  of  Extbeme  Unction, 206 

The  ^cbahent  of  Holt  Obdeb, 210 

Celibact  of  the  Cleboy,    ....•••..  226 

The  Religious  ob  Monastic  State, 282 

Thb  Sacbament  of  Matbixont, 284 

Relics,  Pictubbs,  and  Ikaoes, 247 

Relics  of  Saints, 247 

Pictures  and  Images, 808 

The  Intocation  of  Angels  and  Saints, 818 

Pbbgepts  of  the  Chubch, 410 

The  Fast  of  Lent, 411 

ExBEB  Days,  and  the  Yi^^ils  of  Feasts, 420 

Abstinence  on  cebtain  Days, 420 

Cebrxonibs, 421 

The  Sign  of  the  Cross, .422 

Holy  or  Blessed  Water 438 

The  Use  of  thb  Latin  Tongue  in  the  Sebviob  or  the  Chubch,    .  489 
Appendix, 

The  Immaculate  Conception, 443 

The  Infallibility  of  the  Pope, 450 

Chronological  Table  of  Ecclesiastical  Writers  and  of  Councils,    .  461 

Chronological  Table  of  the  Popes  of  the  First  Five  Centuries,      .  466 

Index  to  the  WBrrsBS  and  Wobks  quoted, 467 

918 


THE 

FAITH  OF  CATHOUCS, 


BiTO.)  ETC. 


PENMCE,  OR  EEPENTMCE. 


PBOFOBITIOV  VI, 

Sincere  repenicMioe,  that  ia^  sorrow  of  mmdj  joined  to  a  firm 
resolution  of  amendmenty  wasy  at  aU  trnieSy  so  necessa/ryy  that 
vnthout  U  there  oovld  he  no  remission  ofsm. 

flOBIPTUBB. 

Deut.  iv.  29. — "  When  thon  shalt  seek  there  the  Lord  thy 
Gh>d,  thou  ahalt  find  Him  :  yet  so,  if  thou  seek  Him  with  all 
thy  heart,  and  all  the  affection  of  thy  soul.'' 

1  Kifngs  vii.  S. — "  If  yon  tnm  to  the  Lord  with  all  yonr 
heart  •  .  .  and  prepare  yonr  hearts  nnto  the  Lord,  and  serve 
TTiTn  only,  and  He  will  deliver  yon  out  of  the  hand  of  the 
Philistines."     See  also  2  Pa/raUjp.  vii.  14 ;  Joh  xxii.  23. 

JPs,  xxxi.  6. — "  I  said  I  will  confess  against  myself  mine  in- 
justice to  the  Lord,  and  Thon  hast  forgiven  the  wickedness  of 
my  sin,** 

Prov.  xxviii.  13. — "  He  that  hideth  his  sins  shall  not  pros- 
per; bnt  he  that  confesseth  and  forsaketh  them,  shall  obtain 
mercy."  Many  similar  passages  occur  in  other  parts  of  the 
Old  Testament,  as  likewise  in  the  New.  MaU,  iv.  7 ;  Luke 
iii.  3,7,8;  x.l3;  xiiL  3 ;  ^cfe  iiL  19 ;  xxvi.  20 ;  2  Ci>r.  vii.  10. 


2  THE  SACRAMENT 

OOUNOIL  OF  TBENT. 

"Penitence  was  indeed,  at  all  times,  necessary  for  all  men 
who  had  defiled  themselves  with  any  mortal  sin,  in  order  to 
their  obtaining  grace  and  justice,  .  .  .  that  so,  their  perveirse- 
ness  being  laid  aside  and  amended,  they  might,  with  hatred  of 
sin,  and  a  pious  grief  of  mind,  detest  so  great  an  offence  of 
God" — Ses8.  xiy.  cap,  1. 


INSnTUTION  OF  THE  SACRAMENT  OF 
PENAKCE. 


PBOPOSmON    VIL 


Catholics  bdievey  that  when  a  sinner  repents  of  his  sins, 
from  his  hearty  and  acknowledges  his  transgressions  to  Qod 
and  His  ministers^ — tJie  disj}ensers  of  the  mysteries  of  Christy 
— resolving  to  turn  from  his  evil  waySy  and  to  bring  forth 
frint  worthy  of  penance^ — there  is  then,  and  not  othenoisey  a/n 
authority  left  hy  Christ  to  absoloe  such  a  pemtential  simmr 
from  his  sins :  which  authority ^  we  helieve^  Christ  gave  to 
His  Apostles  and  their  successors,  the  Mshops  and  priests  of 
His  Chwrchy  in  those  words,  when  He  said  :  Receive  ye  the 
Holy  Ghost,  &c.  {John  xk.  22,  23). 

SCBTPTIIBB. 

Matt.  xvi.  19. — "  And  I  will  give  to  thee  the  keys  of  the 
kingdom  of  heaven:  and  whatsoever  thou  shalt  bind  upon 
earth,  shall  be  bound  also  in  heaven ;  and  whatsoever  thou 
shalt  loose  on  earth,  shall  be  loosed  also  in  heaven." 

Ibid,  xviii.  18. — "  Amen  I  say  to  you,  whatsoever  you  shall 
bind  upon  earth,  shall  be  boimd  also  in  heaven,  and  whatso- 
ever you  shall  loose  upon  earth  shall  be  loosed  also  in  heaven." 

John  zx.  21-23. — <<  As  the  Father  hath  sent  me,  I  also  send 


OF  PENANCE. 


yon.  When  He  had  said  this,  He  breathed  on  them,  and  He 
said  to  them :  Eeceive  ye  the  Holy  Ghost :  whose  sins  yon 
shall  forgive,  they  are  forgiven  them ;  and  whose  yon  shjJl  re- 
tain, they  are  retained." 


THE  FATHERS. 


OBNTTJBY   n. 

Teetullian,  L.  C. — "For  if  then  thinkest  heaven  is  still 
closed,  remember  that  the  Lord  left  here  the  keys  tl^ereof  to 
Peter,  and,  throngh  him,  to  the  Chnrch."  * — Scorpiaoe^  n.  x. 
j>.  496. 

OBNTUET  m. 

Obigen,  G.  C. — Explaining  the  petition  of  the  Lord's  prayer. 
Forgive  us  (ywr  trespaaseSy  &c.,  he  says :  "  Wherefore,  we  all 
have  the  power  of  forgiving  sins  that  have  been  committed 
against  onrselves,  as  is  plain  from  this.  As  we  also  forgive  our 
debtors.  Bnt  he  that,  like  the  Apostles,  has  been  breathed 
upon  by  Jesns, — and  who  can  be  known,  Jyy  hisfruitSy  as  hav- 
ing recevoed  the  Holy  Spirit^  and  become  spiritnal,  by  being 
led  hy  the  Spirit^  after  the  manner  of  the  Son  of  God,  to  each 
of  the  things  that  are  to  be  done  according  to  reason, — he  for- 
gives whatsoever  God  would  forgive,  and  retains  the  sins  that 
are  incnrable ;  •  ministering, — as  the  prophets  (ministered)  to 

1  Memento  clayes  ejus  hie  Dominum  Petro,  et  per  eum,  ecclesiie  reliquisse. 
In  the  notes  to  ''JPrtmaey  of  St  Fbter,**  and  "  Of  the  Successors  of  St. 
PsttT,^  several  extracts  are  given,  showing  into  what  errors  on  this  head 
Tertollian  feU  when  become  a  Montanisc.  Those  errors,  however,  clearly 
^-»how  the  doctrine  of  the  Catholic  Church,  which  claimed  and  exercised  the 
power  of  forgiving  even  the  most  grievous  sins.  "  Ego  et  mcBchiie  et  fomi- 
cationis  delicta  poenitentia  functis  dimitto."— 2)e  Pudidt.  n.  i.  as  given  in 
the  note  to  "  JPrinuicy  of  Successors";  and  **  Thou  sayest  that  the  Church 
has  the  power  of  forgiving  sins,"  &c.,  see  note  to  "  Primacy  of  St,  Peter  J* 
Kis  treatise,  De  Pcenitentia,  is  principally  occupied  in  asserting  this  truth. 
For  a  specimen  of  that  treatise,  see  "  Contrition" 

•  *Aqnrfdtv  a  kdv  dgig  6  GsdSy  xai  xparet  rd  dviara  rdor  dfiaprtf- 
fidrcov,  alluding  to  the  discipline  of  the  age,  as  expressed  t,  ii.  Horn,  xv. 
ifB  Levit.  "  In  gravioribus  criminibus  semel  tantum  pcBnitentiao  conce- 
ditor  locus." 


4  THE  SACBAMBNT 

Qody  wlien  they  spoke  not  their  own,  but  the  things  of  the 
divine  will, — so  he  also  to  God,  who  alone  haa  the  power  of 
forgiving.  The  words  respecting  the  forgiveness  which  ac» 
cmed  to  the  Apostles  are,  in  the  Gospel  according  to  John, 
thns :  jRecewe  ye  the  Holy  Ghost;  whose  sins  you  shall  forgive^ 
they  a/te  forgvoen;  and  whose  sins  you  shall  reiainj  they  are 
retained.  But  if  a  person  take  np  these  words  without  ex- 
amination,  he  will  have  to  challenge  the  Apostles,  for  that  they 
did  not  forgive  all,  that  to  all  there  might  be  forgiveness,  but 
retained  the  sins  of  some,  so  as  that,  through  them,  they  are 
retained  before  God." — T.  i.  de  Orat.  n.  28,  p,  256.  For  eon- 
tinuation^  see  '^  Confession.^^  See  also  the  extracty  given  under 
the  same  sectionj  from  T,  iii.  In  Matt.  torn.  12,  n,  14,  pp. 
631-2. 

St.  Cypbiak,  L.  0. — *^  For  since  in  lesser  offences,  which 
are  not  committed  against  God,  penitence  is  done  for  a  just 
period,  and  confession  is  made  with  inquiry  into  the  life  of 
him  who  is  doing  penitence,  nor  may  any  one  come  to  com- 
munion, except  the  hand  shall  have  been  imposed  on  him  by 
the  bishop  and  clergy,  how  much  more  in  these  most  grievous 
and  extreme  sins,  ought  all  things  to  be  observed  with  caution 
and  moderation  according  to  the  discipline  of  the  Lord." — £^. 
xi.  JFra^rihis. 

"  Neither  was  it  right,  nor  did  the  compassion  of  the  Father 
and  divine  clemency  permit  the  Ohurch  to  be  closed  against 
those  that  knocked,  and  the  help  of  salutary  hope  be  denied  to 
the  mourning  and  the  suppliant,  so  that  they  who  were  de- 
parting this  life  should  be  dismissed  to  the  Lord  without  com- 
munion and  peace,  whereas  He,  who  gave  the  law,  has  per- 
mitted that  things  bot^nd  on  earthy  should  he  hound  also  in 
hewoehy  whilst  things  might  he  loosed  there,  which  were  here 
first  loosed  in  the  Church."* — Ep.  liv.  ad  Comd.p.  171. 

"  The  highest  degree  of  happiness  is  not  to  offend,  the  next 
to  know  our  offences.  In  the  former  there  is  innocence, 
entire  and  unstained,  to  preserve  us  ;  in  the  latter  there  f ol- 
>  QttSB  hie  prius  in  ecclesia  solyerentor. 


OF  PBNANCK.  6 

lows  Ui^  remedy  to  h.^  ns.  Both  which  these  men,  by 
offeading  God,  have  lost;  and  bo  both  the  grace  which  is 
receivad  by  the  sanctification  of  baptism,  has  been  forfeited, 
and  there  comes  not  to  their  aid  penitence,  by  which  gnilt  is 
cnred." ' — J^.  Iv.  ad  Oomd.  p.  182.  See  also  his  Ep.  ad 
AntoniamfWffh. 

FiKHiiJAii(,  Gr  G. — See  the  extract  given  under  "  Frimacy 
of  the  Sitccefisors  of  Si.  Peter  J^ 

OSNTUBT  rv, 

LACTAimus,  L.  0. — See  the  last  sentences  of  the  extract 
given  uader  ^' Authority.'^  ^ 

"  Keither  let  a  man  lose  courage,  nor  despair  of  himself,  if, 
overcome  by  concupiacence,  or  impelled  by  lust,  or  deceived 
by  error,  or  forced  by  violence,  he  has  fallen  into  the  way  of 
injustice.  For  he  can  be  brought  back  and  made  free,  if  he 
be  penitent  for  his  deeds,  and  having  turned  to  better  things, 
he  make  satisfaction  to  God.*  He  who  is  penitent  for  what 
he  has  done,  understands  his  former  error,  and  therefore  do 
the  Greeks  use  a  better  and  more  significant  word,  /ierdvotaj 
which  we  may  express  in  Latin  by  resipisoentia^  resipiscence. 
.  .  •  There  is  no  one  so  prudent,  or  circumspect,  as  not  some- 
times to  fal}.  And,  therefore,  God,  knowing  our  weakness, 
has,  according  to  His  loving-kindness,  opened  to  man  a  harbor 
of  safety,  that  the  medicine  of  penitence  might  come  in  aid 
of  that  necessity  *  to  which  our  frailty  is  subject." — Divm, 
Instii.  Lib.  vi.  o.  24. 

St.  Hilabt,  L.  C.' — ^Explaining  St.  Matth.  xviii.  15,  But  if 
thy  Iroth&r  shaU  offend  against  thee^  <Skc.,  he  says :  ^'  In  order 
to  excite  apprehension  by  a  most  powerful  threat,  whereby 
all  men  might  be  kept  within  bounds  during  this  life.  He  has 
placed  before  them  the  award  of  apostolic  severity  as  immov- 
able, in  so  much  that  whom  they  shall  have  hound  on  earth 

^  Hon  subreniat  poBnitentia,  per  qnam  culpa  curatur. 

•  Si  eum  poeniteat  actonim,  et  ad  meliora  convereiis,  satisfaciat  Deo. 

*  Ut  hoio  neceasitati  .  .  .  medidxia  podnitentitt  sabTeniret. 


6  THJJ  SACRAMENT 

— ^that  is,  shall  have  left  entangled  in  the  trammels  of  their 
sins — and  whom  they  shall  have  loosed^  by  confession — ^that 
iSj  shall  have  received  unto  the  salvation  of  forgiveness  * — ^the 
same  shall,  in  heaven  also,  be  either  loosed  or  bound,  according 
to  the  nature  of  the  apostolic  sentence." — Comment,  m  Matth. 
0. 18,  n.  7,i?.  759. 

"  He  gave  forth  a  voice  of  power ;  when  He  says  to  the  pal- 
sied. Arise  and  walk;  when  He  caDs  Lazarus  from  the  grave ; 
when  He  says  to  Peter  and  to  the  other  Apostles,  Whatsoever 
ye  shall  bind  on  earthy  shall  be  bound  also  in  heaven^  &c. 
This  is  in  sooth  a  voice  ofpower^  to  be  able  to  grant  so  much 
to  human  weakness." — Tract,  in  Ps.  Ixvii.  n.  35,  p,  238. 

St.  EpHEiEM  OF  Edessa,  Q.  C. — "  The  exalted  dignity  of  the 
priesthood  is  far  above  our  understanding,  and  the  power  of 
speech.  Kemission  of  sins  is  not  given  to  mortals  without  the 
venerable  priesthood." — De  Sa^r.  t.  m,p.  2. 

St.  Basil,  G.  C. — "  It  is  peculiar  to  God  to  remit  sins,  as 
Himself  declares  {Is,  xliii.  25,  and  1.  18).  And  when  that 
God  of  God,  the  boy  Jesus,  remits  the  sins  of  the  paralytic, 
saying,  8on^  thy  sins  are  forgiven  thee^  He  is,  by  the  Jews 
who  knew  not  that  He  was  God,  thought  thereby  to  blas- 
pheme, and  they  say.  He  blasphemeth;  no  one  can  forgive 
sins,  biU  God  only.  But  the  Lord,  having  breathed  on  the 
holy  Apostles,  said,  Whose  sins  ye  shall  forgive,  they  are  for- 
given tJism,  If  no  one  can  forgive  sins,  as  none  can,  save 
God  only,  and  the  Holy  Ghost  forgive  sins  through  the  Apos- 
tles, then  is  the  Holy  Ghost  God." — T,  i.  P.  i.  Adv,  Ewnom, 
I.  V.  p.  424. 

St.  Pacian,  L.  C. — "  And  now  as  regards  penitence.  May 
God  grant  that  none  of  the  faithful  may  need  it ;  may  no  one, 
after  the  aid  of  the  holy  i.ont,faU  into  the  pit  of  death :  may 
the  priesthood  never  be  compelled  to  urge  and  teach  its  tardy 


*  CJonfessiono  videlicet  veniae  receperint  in  salutem.  The  Ben.  Ed.  con- 
strues as  in  the  text:  the  passage  may  obviously  also  be  translated,  "by  the 
confession,  to  wit,  of  forgiveness  (the  confession  that  causes  forgiveness), 
shall  have  received  into  safety,  or  salvation.*' 


OF  PENANCE.  7 

reliefs,  for  fear  lest  whilst  they  soothe  the  sinner  with  remedies, 
they  may  open  a  pathway  to  sin.  But  we  announce  this  in- 
dulgence of  our  God,  not  to  the  happy  but  to  the  miserable  ; 
we  show  it  after,  not  before,  sin ;  we  proclaim  it  not  to 
the  healthy,  but  as  a  remedy  to  the  ailing.  If  the  spirits  of 
wickedness  have  no  power  over  the  baptized,  and  none  that 
deceitful  serpent  that  first  overthrew  man,  and  has  stamped 
on  his  posterity  so  many  titles  to  damnation,  if  he  have  left 
the  world ;  if  we  have  already  begun  to  reign  ;  if  neither  into 
hand,  eye,  nor  mind  sin  has  insinuated  itself,  away  with  this 
gift  of  God ;  repel  the  aid ;  let  neither  confession  (exomolo- 
gesis),  nor  groan  be  heard,  but  let  proud  justice  despise  every 
remedy.  But  if  the  Lord  hath  made  this  provision  for  His 
creature ;  if  He,  who  hath  vouchsafed  rewards  to  those  who 
fall  not,  hath  granted  remedies  to  the  fallen,  cease  to  accuse 
the  divine  goodness ;  cease  to  erase,  under  the  pretext  of  rigor, 
so  many  inscriptions  of  heavenly  clemency,  and  to  debar,  with 
pitiless  harshness,  men  from  the  Lord's  free  and  blessed  gifts. 
We  bestow  not  these  things  as  of  our  own.  Be  converted  to 
ntCj  saith  the  Lord,  and  in  fasting^  wnd  weeping^  amd  moumr 
ing  rend  your  heaHs  {Joel  ii.  12,  13).  .  .  .  Has  the  serpent 
so  lasting  a  poison,  and  Christ  no  remedy  ?  Shall  the  devil 
slay  in  this  world,  and  Christ  be  unable  to  bring  help  there  ? 
Grieve  indeed  to  sin,  but  grieve  not  to  do  penitence.  Be 
ashamed  at  being  imperilled,  but  not  at  being  rescued.  Who 
will  snatch  the  plank  from  the  shipwrecked,  that  he  escape 
not  ?  Who  will  grudge  the  curing  of  a  wound  ?  Does  not 
David  say,  Every  night  I  vnll  wash  my  hed^  I  wiU  water  my 
couch  with  my  tea/rs  {Ps.  vi.  7)  /  /  acknowledge  my  *m,  and 
mine  injvstice  Iha/oe  not  concealed  {Ps,  xxxL  5) ;  and  again^ 
I  said,  I  will  confess  my  sins  unto  the  Lord,  amd  so  Thou  hast 
forgimen  the  wickedness  of  my  heart?  .  .  .  Did  not  confession 
deliver  the  king  of  Babylon,  when  condemned  after  so  many 
sins  of  idolatry  ?  [He  continues  to  give  numerous  scriptural 
examples  of  the  efficacy  of  penitence,  and  proceeds :]  But 
penitence,  you  say,  was  not  allowed.    No  one  enjoins  labor 


8  THB  8ACBAMSNT 

without  some  reward,  for  the  laborer  U  ivorthy  of  his  hire. 
Ood  would  Beret  threaten  the  impenitent,  if  He  forgave  not 
the  penitent  God  alone,  yon  rejoin,  can  do  this.  Trae :  but 
that  which  He  doea  through  HiB  priests,  is  His  own  power/ 
For  what  is  that  which  He  says  to  the  Apostles,  Wliatso&ver 
ye  ehaU  bind  on  eoHh  ehaU  be  bound  cdso  in  hea^oen^  <md 
whaUoever  ye  ehM  loose  on  earth  shall  be  loosed  also  in 
heaven  f  Why  this,  if  it  was  not  lawful  for  men  to  bind  and 
loose?  Is  this  allowed  to  Apostles  only?  Th^i  to  them 
alone  is  it  allowed  to  baptize,  to  them  alone  to  give  the  Holy 
Ghost ;  and  to  them  alone  to  cleanse  the  sins  of  the  nations ; 
inasmuch  as  all  this  was  given  in  command  to  none  but  the 
Apostles.  But  if,  in  the  same  place,  both  the  loosing  of 
bonds,  and  the  power  of  the  sacrament  are  conferred,  either 
the  whole  has  been  derived  to  us  from  the  model  (form)  and 
power  of  the  Apostles,  or  neither  has  the  former  been  abro- 
gated frOm  the  decrees  (of  God).*  /,  He  saith,  Juwe  laid  the 
foundation^  and  another  buUdeih  thereon  (1  Cor.  iii.  10). 
What,  therefore,  the  doctrine  of  the  Apostles  founded,  that 
we  build  upon.  And  lastly,  bishops  also  are  named  Apos- 
tles, aB  saith  Paul  of  Epaphroditus,  My  brother  and  feUovh 
S(Mier^  but  ytywr  Apostile  {Philipp.  ii.  26).  H,  therefore,  the 
power  of  the  laver,  and  of  the  chrism,  gifts  far  greater,  de- 
scended thence  to  bishops,  so  also  was  the  right  of  binding 
and  of  loosing,  with  them.*  Which  although  on  account  of 
our  sins  it  be  presumptuous  in  us  to  claim,  yet  God,  who  hath 
granted  unto  bishops  the  name  even  of  His  only  beloved, 
will  not  deny  it  unto  us,  as  (if)  His  only  ones,  and  occu- 
pying the  chair  of  the  Apostles.*  .  .  .  Let  us  rejnember 
that  the  Apostle  Peter  hath  named  our  Lord,  Bishop.    But 


»  Quod  per  sacerdotes  suoa  facit,  ipsiua  pot^stas  eat. 

«  Ant  totum  ad  nos  ex  aportolorum  forma  et  potestate  deductom  est,  ant 
neo  illud  ex  decretis  relaxatom  est 

» Si  ergo  et  lavacri  et  chrismatis  potestas  ...  ad  episoopos  inde  da- 
acendit,  et  ligandi  quoque  jus  adfuit  atque  solvendL 

*  Apostolorum  cathedram  teneatibos. 


pou  are  nawyhe  eajSy  oofwerUd  to  the  ahepkerd  ^md  bMcp 
of  your  aatila.  What  Bhall  be  denied  to  the  bishop  in  whom 
operateth  the  name  of  GodT^^ — Ep.u  n,  6-7,  Gailand.t.  rii. 
pp.  258-9. 

^^  This  is  the  entire  purport  of  the  treatiee  sent  me  in  favor 
of  the  Koyatians,  wilii  argnments  gathered  from  every  side, — 
that,  after  baptism^  there  is  no  room  for  penitence ;  that  the 
Church  cannot  pardon  mortal  ion :  *  farther  that  she  herself 
perishes  by  the  very  receiving  of  sinners.  Admirable  honor  I 
Singular  authority  I  Mighty  constaney  I  to  repel  the  guiity ; 
to  shuneontact  with  rixmers;  to  confide  so  littje  m  W  own 
mnocence.  Who  k  it  that  asserts  this  ?  Is  it  Moses  or  Fatd, 
or  Christ  ?  But  lioses  wishes  ixy  he  licUed  outfrom^  the  book^ 
far  the:  sake  <f  the  Uaephemers  {Sx.  xxxii.)  ;  and  Paul  to  he 
-an  anatkarMfor  £he  hretkren  {Bern,  iz.) ;  and  the  IiC»^  Him- 
fldf  makes  at  His  choice  to- suffer  for  the  unjust.  Kone  of 
these,  you  will  say.  Who,. then t  It  was  the  ordinance  of 
Kovatian.  Some  immaculate  and  pure  man,  no  doubt;  no 
follower  of  iN^ovatus ;  no  deserter  from  the  Church ;  a  bishop 
made  such  by  bishops,  consecrated  with  the  accustomed  rite, 
.and  possessed  of  some  vacant  chair  in  the  Church  %  ^  What  is 
Ihat  to  thee  % '  thou  wilt  say.  ^  Novatian  has  said  it.'  But,  at 
least,  tell  me  when,  name  the  precise  period.  Was  it  imme- 
diately after  the  passion  ^f  Christ?  ^  After  Decnus '  reign : 
that  is,  somewhere  about  three  hundred  years  after  the  passion 
of  the  Lord.'  Well,  and  what  then :  idid  he  follow  prophets, 
like  the  Cataphrygians ;  or  some  Pbilomene,  as  Apelles  ?  Or 
received  he  himself  so  -great  authority  I  Spake  he  with 
tongues?  Did  he  prophesy?  Could  he  raise  the  dead  ?  For, 
to  bring  in  a  gospel  with  a  new  law,  he  should  have  had  some 
one  of  these  pow^s.*  Although  the  Apostle  crieth  even 
against  this,  I%augh  we^  or  an  avygd  from  heaven,  ehouM 
]prea/ih  a  go&pd  besides  that  which  we^ha^e  pr^eachedio  yoUy 
let  him  he  am^thema  {Ocd.  i.  8).     Kovatian,  you  will  say,  dis- 

'  Qaod  mortale  peocatum  eodleBia  donare  nott  posrit 

*  Horom  aliqaid  habtf».debaemt,  nt  eTan^feliiim  nori  jmis-indneiiet. 


10  THE  SACRAMENT 

oemed  this ;  bnt  Christ  taught  it.  Has  theiiB  then  not  been 
one  of  discernment  from  the  advent  of  Christ,  even  to  the 
reign  of  Decins  ?  Again,  since  Decius,  has  every  bishop  been 
intolerant  ? '  Have  all  other  bishops  who  have  chosen  to  join 
themselves  with  the  lost ;  to  die  with  the  wretched :  to  make 
their  wonnds  their  own ;  been  relaxed  men  ?  With  Novatian 
for  her  avenger,  Justice  is  set  free :  Novatian  guideth,  every 
error  is  corrected ! " — Ibid,  JSp.  uLp.  262. 

St.  Ambeosb,  L.  C. — "But  they  (the  Novatians)  say  that 
they  hereby  show  reverence  to  the  Lord,  to  whom  alone  they 
reserve  the  power  of  forgiving  crimes.  Yet  none  do  him  a 
greater  injury  than  they  who  wish  to  rescind  his  orders,  to 
throw  up  the  oflBce  committed  (to  them).  For  when  the  Lord 
Himself  has  said  in  the  Gospel :  lieceive  ye  the  Holy  Ohost: 
whose  sins  you  shall  forgive^  they  cure  forgwen  them  /  cmd 
whose  sins  you  shaU  retairij  they  are  retained;  who  is  it  that 
honors  Him  more,  he  that  obeys,  or  he  that  resists  His  com- 
mands? 

"  The  Church  in  both  regards  observes  obedience ;  she  both 
binds  and  looses  sin ;  whilst  heresy,  in  one  regard  unfiling, 
in  the  other  disobedient,  wishes  to  bind  what  it  will  not  loose^ 
and  will  not  loose  that  which  it  has  boimd,  thereby  condemn- 
ing itself  by  its  own  judgment.  For  the  Lord  wished  the 
right  as  well  of  loosing  as  of  binding  to  be  the  same,  since  He 
granted  both  on  the  same  condition.  Whence  it  follows  that 
he  that  has  not  the  right  to  loose,  has  not  the  right  to  bind. 
...  To  the  Church  both  are  lawful ;  to  heresy  both  are  not 
lawful,  for  this  right  has  been  conceded  to  priests  alone.* 
Rightly,  therefore,  does  the  Church,  which  has  true  priests, 
claim  this  right ;  heresy,  which  has  not  priests  of  God,  cannot 
claim  it :  whilst,  by  not  claiming  it,  it  proclaims  of  itself  that, 

>  Omnis  episoopus  impatiens,  may  mean,  "  has  eyerj  bishop  been  weary 
of  his  office?"  So  Ox.  Tr.  referring  the  words  to  the  Catholic  bishops. 
The  meaning  given  in  the  text  refers  the  word%to  the  NoTatiiins,  ''has 
eTery  bishop  refused  to  tolerate  the  penitent?" 

*  Jus  enim  hoo  solis  permissum  sacerdotibus  est 


OP  PENANCE.  11 

whereas  it  has  not  priests,  it  ought  not  to  claim  for  itself  a  sa-' 
cerdotal  right.  .  .  . 

"  Observe  this  also,  that  he  that  has  received  the  Holy 
Ghost,  has  also  received  the  power  of  binding  and  of  loosing. 
For  thus  it  is  written,  Hecewe  the  Holy  GTwst^  &c.  Where- 
fore he  that  cannot  loose  sin,  has  not  the  Holy  Ghost." — T.  ii. 
LSb.  i.  De  Podmtmtiia^  o.  ii.  n.  6-8,  pp.  391-92. 

"  But  they  (the  Novatians)  say,  that,  whilst  they  make  an 
exception  as  regards  graver  crimes,  they  grant  pardon  to 
lighter  offences.  This  was  not  done  by  the  author  of  your  er- 
ror, Novatian,  whose  opinion  was  that  to  no  one  was  penitence 
to  be  allowed ;  under  this  impression,  that  he  should  not  bind 
what  he  could  not  loose ;  lest  by  the  act  of  binding  he  might 
raise  an  expectation  that  he  would  loose.  By  your  own  judg- 
ment, therefore,  do  you  condemn  your  father,  in  that  you 
draw  a  distinction  between  sins,  some  of  which  you  think  are 
to  be  loosed  by  you,  whilst  you  account  others  as  without  a 
remedy :  but  God  makes  no  distinction ;  He  promised  His 
mercy  to  all ;  and  granted  to  His  priests  permission  to  loose 
without  exception." ' — Ibid.  c.  iii.  n.  10,^.  394. 

"  If  it  be  not  lawful  for  sins  to  be  forgiven  by  man,  why  do 
you  baptize  ?  For  assuredly  in  baptism,  there  is  remission  of 
all  sins. 

"  What  matters  it  whether  priests  claim  this  right  as  having 
been  given  them  by  means  of  penitence  or  baptism  ?  One  is 
the  mystery  in  both :  but  thou  say  est,  *It  is  the  grace  of  the 
mysteries  that  operates  in  baptism.'  And  what  operates  in 
penitence  ?  Is  it  not  the  name  of  God  ?  Where  you  choose, 
you  claim  for  yourselves  the  grace  of  God ;  where  you  choose 
you  repudiate  it." — Ibid.  c.  viii.  n.  36-37,  p.  400. 

"It  seemed  impossible  that  water  should  wash  away  sin; 
then  Naaman,  the  Syrian,  believed  not  that  his  leprosy  could 
be  cured  by  water.  But  God  who  has  given  so  great  a  grace, 
made  the  impossible  be  possible.  In  the  same  manner  it 
seemed  impossible  for  sins  to  be  forgiven  by  penitence,  Christ 
*  Et  relaxandi  licentiam  suis  saoerdotibus  sine  uUa  ezceptione  oonoessit. 


12  THE  SACRAMENT 

granted  t&is  to  His  Apostles,  which  has  been  from  the  Apos-. 
ties  transmitted  to  the  oflBlces  of  the  priests."  * — T,  ii  Z,  ii.  3e 
Pcmit.  e,  ii.  n.  12,  p.  419. 

"  Let  us  now  see  whether  the  Spirit  f orgiveth  sifis.  But  it 
cannot  be  doubted  from  this  that  the  Lord  Himself  said.  He- 
oewe  ye  the  Holy  Ghost :  whbee  sins  you  shaU  forgive,  they  a/re 
forgiven.  Behold,  that  sins  are  forgiven  by  the  Holy  Ghost. 
But  unto  the  remission  of  sins  men  furnish  their  mmistry ; 
they  do  not  exercise  the  right  of  any  power.  For  not  in  their 
own  name,  but  in  that  of  the  Father,  and  Son,  and  Holy 
Ghost,  are  sins  forgiven.  They  pray ;  Qt>d  f oigives :  for  the 
office  is  man's,  but  the  great  bounty  is  from  the  p6Wer  above. 
In  baptism  also  that  sins  are  forgiven  is  not  doubtful.** — lb. 
De  Spir.  Sonet.  I.  iii.  c.  xviii.  n.  137. 

St.  J.  CflErsostoM,  G.  C— The  second  book  of  St.  Ckrys. 
de  Sacerdotio  is  almost  entirely  occupied  with  rules  as  to  the 
guidance  of  souls,  and  its  applicability  to  the  question  before 
us  would  require  the  whole  to  be  before  the  reader.  The  fol- 
lowing IB  as  copious  an  analysis  as  this  woik  will  permit. 
Having  quoted  St,  Paul,  Ephee.  vi.  12,  and  GeHat.  v.  19*21 ; 
2  Cor.  xii.  20,  to  show  the  evils  which  the  spiritual  shepherd 
has  to  guard  his  flock  against ;  and  carrying  on  his  compari- 
son of  a  shepherd  and  of  a  spiritual  pastor,  he  says  {p.  4t56, 
n.  2) :  ^^  Add  to  this  that  the  diseases  of  animals  are  mani- 
fest, whether  it  be  the  rot,  or  the  murrain,  or  a  wound,  or  any- 
thing else  that  pains  them  ;  and  this  is  of  no  slight  he^  to- 
wards the  cure  of  what  disorders  them.  And  there  is  also  an- 
other thing  of  more  importance  than  this,  towards  eflEecting  a 
speedy  cure  of  any  disorder.  And  what  is  this  !  The  shep- 
herds force  with  full  power  the  sheep  to  submit  to  their  re- 
medies when  they  will  not  comply  willingly.  .  .  .  But,  in  the 
'first  place,  it  is  not  easy  for  men  to  see  the  diseases  of  men ; 
for  No  mem  hnoweth  Ihe  ihmge  of  a  mom,  hut  the  spirit  of  a 
wfum  ihai  is  in  him  (1  Cor.  ii.  11).    How  then  can  a  man  ap- 

>  Concessit  hoc  Christus  apostolis  wcda,  quod  ab  apostolis  ad  aaoerdotnm 
<yfficia  transmissam  M. 


OF  PENANCE.  13 

ply  the  remedy  to  the  disorder,  the  nature  of  which  he  knows 
not,  frequently  even  unable  to.perceive  whether  the  person  be 
sick  or  no?  But  even  when  the  disease  becomes  known,  then 
does  it  create  a  greater  difficulty.  For  it  is  not  in  our  power 
to  cure  all  k\nds  of  men  with  as  great  power,  as  the  shepherd 
does  his  sheep.  For  there  he  can  bind,  and  keep  from  food, 
and  burn  and  cut ;  but  here  the  receiving  of  the  remedy  is  not 
in  the  power  of  him  that  administers  the  medicine,  but  of  him 
that  is  laboring  under  the  disorder.  Yea,  for  that  admirable 
man  knowing  this,  said  to  the  Corinthians,  For  we  exercise  not 
dominion  over  yourfaith^  hut  a/re  helpers  of  your  joy  (2  Cor. 
i.  23).  For  of  all  people.  Christians  especially  are  not  to  correct 
by  force  the  transgressions  of  sinners.  .  .  .  And  for  this  cause, ' 
there  is  need  of  much  art,  that  the  sick  may  be  persuaded 
voluntarily  to  submit  themselves  to  the  medicine  administered 
to  them  by  the  priests,*  and  not  this  alone,  but  that  they  be 
thankful  to  them  for  that  remedy.  .  .  .  For  there  is  no  such 
thing  as  using  force,  and  being  able  to  cure  a  person  against 
his  will.  ...  I  could  mention  many  persons  who  have 
launched  into  the  extremest  evils  on  account  of  punishment, 
being  required  commensurate  with  their  sins.'  For  we  ought 
not  inconsiderately  to  adjust  to  the  measure  of  the  sins  also 
the  punishment,  but  the  disposition  of  the  sinners  is  also  to  be 
had  in  view ;  *  for  fear  lest  when  wishing  to  mend  the  rent  you 
make  it  worse,  and  in  your  eagerness  to  lift  up  the  fallen  you 
make  his  fall  the  greater.  ^  .  .  For  this  cause,  the  pastor  hath 
need  of  much  prudence,  and  countless  eyes,  (to  wit)  to  observe 
from  every  side  the  disposition  of  the  soul.  For,  as  many  are 
driven  into  arrogance,  and  fall  into  despair  of  their  salvation, 
from  not  being  able  to  bear  bitter  remedies,  so  are  there  some 
who  from  not  undergoing  a  punishment  equivalent  to  (or,  of 
contrary  nature  to)  their  offences,  are  changed  into  utter  neg- 

>  'Eavrovi  vicex^iv  raH  napd  roHr  iepeoov  QspaireiatS, 

'  ^td  ro  6ix7fv  dTtairrfirjvai  toov  dfiapTTj^idroov  d^iav. 

•  Ov  ydp  ditXooi  TCpoS  ro  rdov  itapaitrooixdroov  ^erpov  8el  xai 

Trfy  kniTifiiav    iTtdyetr,  dXXd  xai  rrfs  rdov    duapzovovtaiv  tfro- 

Xci^^^^ai  icpoatpsdeooS, 


14  THE  SACRAMEST 

figence,  become  much  worse,  and  ire  impelled  to  em  mueh 
more  grievouilj.  It  ia  needfnU  therefore,  that  none  of  these 
things  pass  nnexamined,  bnt  that  the  priest  after  having  accn- 
ratelj  searched  into  all  things,  snitabi v  appl j  what  belongs  to 
hia  office."' ' — T.  L  L.iLde  Saeerdotlo^ pp.  456-oS. 

^  Men  that  dwell  on  earth,  and  have  their  abode  therein, 
have  had  committed  to  them  the  dispensation  of  the  things 
that  are  in  heaver,  and  hare  receired  a  power  which  Grod  has 
not  given  either  to  angels,  or  to  archangels ;  for  not  to  these 
was  it  said.  Whatsoever  ye  shall  bind  on  earthy  shaU  he  hound 
also  in  heaven;  and  whatsoever  ye  shall  loose  upon  earthy 
shall  he  loosed  also  in  heaven.  Thej  that  role  on  earth  have 
indeed  also  power  to  hindj  bat  the  bodj  only ;  whereas  this 
bond  tonches  the  very  soul  itself,  and  reaches  even  unto 
heaven ; '  and  what  the  priests  shall  do  below,  the  same  does 
Orod  ratify  above,  and  the  Lord  confirms  the  sentence  of  His 
servants.  And  what  else  is  this,  bat  that  He  has  given  them 
all  heavenly  power?  For  saith  He,  Whose  sins  you  shaU  for- 
gvoe^  they  are  forgiven^  and  whose  sins  you  shall  retain^  they 
are  retained.  What  power  could  be  greater  than  this  ?  The 
leather  hath  given  aU  judgment  to  the  Son  {John  v.  22),  and 
lo !  the  priests  have  all  of  it  entmsted  to  them  by  the  Son.* 
For  as  thongh  they  were  already  passed  into  heaven,  and  were 
raised  above  human  nature,  and  set  free  from  our  passions,  have 
they  been  preferred  to  this  great  sovereignty.*  Further,  should 
a  king  invest  any  one  of  his  subjects  with  this  honor,  to  cast, 
that  is,  into  prison  whom  he  chose,  and  also  to  liberate  them, 
such  an  one  would  be  envied  and  looked  up  to  by  all ;  whilst 
he  who  has  received  from  God  a  power  as  much  greater  than 
this,  as  heaven  is  more  precious  than  earth,  and  the  soul  than 
the  body,  shall  it  seem  to  some  that  he  has  received  so  slight 

•  Td  nap^  avrov  Tepo6dyetv. 

•  Ovroi  61  6  6e6ud^  avr^  aiererat  r^  i^X^  ^cc^  6taftatrei  rovi 

OVfMVOVi. 

•  'Opca  Si  Ttddar  avrifv  rovrovi  iyx^^P^^^^^^^  ^^o  rov  viov. 


09  PBNANCK  16 

an  honor,  as  to  be  able  eyen  to  tbink  that  one  entniBted  with 
these  things  can  despise  the  gift?  Away  with  such  madnecs. 
For  it  is  manifest  madness  to  despise  so  great  a  power,  with- 
out which  it  is  not  in  #iir  power  either  to  obtain  salvation,  or 
the  promised  good  things."  * — T.  i.  L.  iii.  De  SaeerdotiOj  n.  6, 
pp.  468-69. 

"  For  if,  imless  a  man  b^  bom  cbgain  of  water  and  the 
Holy  Qhost^  he  oa/nnot  enter  into  the  kingdom  of  heaven  ^ 
and  if  he  that  eateth  not  the  jteeA  of  the  Lord,  wnd  drvnkeih 
not  His  bloody  is  cast  ont  from  eternal  life,  and  all  these  things 
are  performed  by  no  other  hands,  but  only  those  holy  ones,  I 
mean  the  hands  of  the  priests, — how  shall  any  one  be  able  to 
escape  the  fire  of  hell,  or  obtain  the  crowns  laid  np  (for  ns), 
withont  their  means  ?  *  For  these  are  they,  these  are  the  per- 
sons to  whom  the  spiritual  travailings  are  committed,  and  that 
birth  which  is  effected  by  baptism.  By  their  means  •  we  put 
On  Christ,  and  are  united  to  the  Son  of  GK>d,  made  members  of 
that  blessed  head ;  so  that  they  with  justice  should  be  held  by 
us  in  greater  awe,  not  than  princes  only  and  kings,  but  even 
in  greater  honor  than  our  parents.  For  these  have  begotten 
ns  of  blood,  and  of  the  wiU  of  the  flesh  ;  but  those  are  the 
causes  to  us  of  that  divine  birth,  of  blessed  regeneration,  of 
true  liberty,  and  of  the  adoption  of  grace.  The  Jewish  priests 
had  power  to  cleanse  the  leprosy  of  the  body,  or  rather  not  to 
cleanse  it  at  all,  but  to  decide  on  those  who  were  clean,  and 
you  know  what  struggles  theriB  were  for  the  sacerdotal  dignity 
then ;  but  these  (Christian  priests)  have  received  power  not  to 
cleanse  the  leprosy  of  the  body,  but  the  uncleanness  of  the 
soul,  not  to  decide  that  it  is  cleansed,  but  to  cleanse  it  indeed  ;  * 
so  that  they  who  despise  them  are  much  more  wicked,  and 
worthy  of  a  greater  punishment  than  even  Dathan  and  his  as- 
sociates."— lb.  vh.  ev/pr.  p.  469. 

^'jHs  avev  ovre  doortfpiai  ilfilv,  ovre  raSv  iicpyyeXjueroov  rvxetr 
hirtr  dyaiSfSv. 

*  TovToiry  inroi.  •  2itd  rovraar. 

*  Ovx  ditdXXayBX6ay  SoKifidZetr,  dXX^  dKaXXdrretr  icarteXoSi 
iXjocfioy  k^ov6iocv. 


16  THE  SACRAMENT 

^^  If  a  woman  (Esther),  supplicating  on  behalf  of  Jews,  was 
able  to  appease  the  wrath  of  a  barbarian,  much  rather  will  onr 
master  (Flavian),  entreating  on  behalf  of  so  great  a  city,  and  in 
unison  with  so  great  a  Church,  be  able  to  prevail  with  this  most 
mild  and  merciful  emperor.  For  if  he  have  received  authority 
to  loose  the  sins  committed  against  God,'  much  more  will  he 
be  able  to  remove  and  blot  out  those  committed  against  a  man." 
— T.  ii.  Ad  Pop.  ArUioch.  Horn.  iiL  n.  2,  p.  45. 

"  We  have  said  that  the  ruler  has  power  to  bind  and  to  loose. 
Now  see  that  the  Apostles  have  the  same  sovereignty.  For, 
Whomsoever  ye  shall  hind  upon  earthy  He  says,  they  shall  be 
bound  in  heaven^  and  whomsoever  ye  shall  loose  upon  earthy 
they  shaU  be  loosed  in  hea/oen.  Thou  seest  power  of  prison, 
and  prison ;  and  the  name  is  indeed  the  same,  but  the  thing  is 
not  the  same.  Bonds,  and  bonds,  but  the  one  on  earth,  the 
other  in  heaven.  For  heaven  is  their  prison-house.  Learn 
then  the  greatness  of  their  sovereignty.  Seated  on  earth,  they 
pass  their  sentence,  and  the  force  of  that  sentence  passes  even 
to  heaven ;  and  as  kings  having  their  residence  in  one  city  pass 
sentence  and  make  laws,  and  the  force  of  those  sentences  and 
laws  pervades  the  whole  world ;  so  also  then,  the  Apostles 
abiding  in  one  place  gave  their  laws ;  and  the  force  of  those 
laws  and  of  those  bonds,  not  merely  was  felt  by  the  earth,  but 
reached  even  to  the  heights  of  heaven.  Thou  seest  a  prison, 
and  a  prison ;  the  one  on  earth,  and  the  other  in  heaven ;  one  for 
bodies,  the  other  for  souls ;  yea  rather  both  for  souls  and  bodies, 
for  not  bodies  only  did  they  bind,  but  souls  also.  Wouldst 
thou  learn  how  they  had  power  also  to  forgive  debts!  Here 
also  wilt  thou  perceive  a  great  difference :  for  not  debts  of 
money,  but  debts  of  sins  did  they  remit ;  for  whose  sins  ye  shaU 
forgive^  <fec." — T.  iii.  Horn.  iii.  Inlnscr.  Actor,  n.  4-5,  j?.  94. 

"  Tell  me  not  of  the  purple,  the  diadem,  and  the  robes  of 

gold.     All  these  are  but  shadows,  and  more  transient  than 

vernal  flowers.     For  aU  the  glory  of  mxin^  says  the  Prophet, 

is  as  the  flower  of  the  field.     Tell  me  not  of  these  things  ; 

*  Tdi  eii  Qeov  d^iapriai  Xvetv  eXafiev  i^ovdiav. 


OP  PENANOB.  17 

but  if  thou  wonldst  see  the  diflference  between  a  priest  and  a 
king,  examine  the  measure  of  power  conferred  on  each,  and 
thou  wilt  see  the  priest  placed  much  higher  than  the  king. 
For  though  the  kingly  throne  seem  to  us  glorious,  from  the 
precious  stones  set  in  it,  and  the  gold  that  circles  it,  yet  it  is 
the  king's  part  to  administer  the  things  of  this  earth,  and  be- 
yond this  he  has  no  authority  whatever ;  whereas  the  priestly 
throne  is  placed  in  heaven,  and  to  it  has  been  committed  to 
rule  over  the  things  that  are  there.  Who  declares  this  ?  Even 
the  King  of  Heaven  Himself :  for.  Whatsoever^  says  He,  you 
shaU  hind  on  earthy  shaU  he  hound  also  m heaven;  amd  what- 
soever ye  shaU  loose  on  ea/rth^  shaU  he  loosed  also  in  heaven. 
What  honor  can  equal  'this  ?  Heaven  derives  from  earth  the 
highest  office  of  judgment ;  since  the  Judge  sits  on  earth ;  the 
Lord  follows  the  servant ;  and  whatsoever  the  latter  decides 
here  below,  that  He  approves  of  above.  And  intermediate, 
between  God  and  the  nature  of  men,  stands  the  priest,*  bring- 
ing down  thence  (or,  from  Him),  unto  us,  heaven's  benefits, 
and  bearing  thither  our  petitions ;  reconciling  Him,  when 
moved  to  wrath,  to  our  common  nature ;  and  rescuing  us,  who 
have  oflEended  Him,  from  His  hands." — T.  vi.  Som.  v.  In  U- 
Ivd  Vidi  Dom.  n.  i.  jpp.  152-3. 

Commenting  on  2  Cor.  iii.  6,  The  letter  killethj  hut  the 
Spirit  quickenethj  and  having  explained  the  latter  clause,  as 
signifying  the  Spirit's  freeing  from  the  death  of  sin,  by  bap- 
tism, he  continues :  "  But  not  this  only  is  the  marvel,  that  He 
guickeneth,  but  that  He  has  granted  to  others  also  to  do  this* 
For,  says  He,  Receive  ye  the  Holy  Ghost  Wherefore  ?  For, 
without  the  Spirit  could  not  this  be  ?  But  God,  showing  that 
this  Spirit  is  of  the  Most  High  power,  and  of  that  royal  essence, 
and  has  the  same  strength,  uses  these  words;  and  for  this 
cause  adds :  Whose  sins  ye  shall  forgive,  they  are  forgiven ; 
and  whose  sins  ye  shall  retain,  they  are  retained." — T.  x.  Horn. 
vi.  in  Ep.  ii.  ad  Cor.  n.  3,  p.  557.     See  also  Ihid.  Horn.  xv. 

'  Mi6oi  rov  Beov  xai  rrj^  rcSv  drBpaoicoay  ipvdeoDi  idrrjKBv  6 
iepevi,  "  a  mediator  between  God  and  mankind." 


18  THB  SACRAMENT 

Commenting  on  Hebrews  viii.  6,  he  says :  "  Wliat  things  does 
he  here  call  Jiea/venlyt  Spiritual  things;  yea,  for  though 
they  be  done  on  earth,  yet  still  are  they  worthy  of  hea- 
ven. For,  when  our  Lord  Jesus  Ohrist  lies  slain ;  when  the 
Spirit  descends ;  when  He  that  sits  at  the  right  hand  of  the 
Father  is  here ;  when  children  are  made  by  the  laver ;  when 
they  are  citizens  with  those  who  are  in  heaven  ;  when  we  have 
a  country  there,  and  a  city,  and  our  conversation  there ;  when 
we  are  strangers  to  what  is  here ;  how  are  not  all  these  things 
hea/vetUyf  ...  Is  not  the  altar  heavenly f  How?  It  has 
nothing  carnal ;  the  things  that  lie  to  open  view  become  all 
spiritual ;  not  to  dust,  not  to  smoke,  not  to  odor  is  the  sacrifice 
dispersed,  but  resplendent  and  gladsome  are  made  the  things 
that  lie  to  open  view.  And  how  are  the  things  that  we  cele- 
brate not  heavenly,  when  they  that  minister  at  them  still  hear 
that  word  spoken,  '  If  you  retain  (the  sins  of)  any,  they  are 
retained,  if  you  forgive  (the  sins  of)  any,  they  are  forgiven? ' 
How  are  all  these  things  not  Iiea/veTily,  when  these  have  even 
the  keys  of  hea/venf^^ — T.  xii.  Jlom.  xiv.  in  Ep,  ad  Hebr.  n. 
1,  2,i?p.  201-2. 

Apostolical  CoNSTrrunoNS,  G.  C. — "  Wherefore,  O  bishop, 
be  careful  to  be  pure  in  deeds,  knowing  thy  place  and  dignity, 
as  bearing  the  type  of  God  amongst  men ; '  ruling  over  all 
men,  whether  priests,  kings,  rulers,  fathers,  sons,  doctors,  as 
also  over  all  subjects.  And  so  sit  in  the  church,  when  thou 
announcest  the  word,  as  having  authority  to  judge  those  who 
have  sinned,  because  to  you,  bishops,  it  was  said :  Whatsoever 
ye  shall  bind  on  earth,  shall  be  bound  in  heaven,  and  whatso- 
ever ye  shall  loose  on  earth  shall  be  loosed  in  heaven.  Judge, 
therefore,  O  bishop,  with  authority,  as  God,"  yet,  receive  the 
penitent.  For  God  is  a  God  of  mercy.  Eebuke  sinners ;  ad- 
monish the  erring ;  exhort  those  that  stand,  to  persevere  in 
good  ;  receive  the  penitent ;  since  the  Lord  God  has  promised 
with  an  oath,  to  grant  remission  to  the  penitent  from  the  sins 
wherewith  they  have  transgressed.     For  He  says,  by  Ezekiel, 

>  *i2s  &eov  zvfCov  ix^^  ^y  drOpanoiS,  '  Kpire  fl3s  6  Seoi, 


OP  PENANCE.  19 

Say  to  themy  as  J  Iwey  saith  the  Lord  Oody  I  deai/re  not  the 
death  of  the  wickedy  Imt  that  the  wicked  turn  from  his  wayy 
and  live.  Turn  ye  from  yov/r  evil ;  and  why  vyill  you  diey 
O  house  of  Israel  t  (xxiii.)  Here  the  word  makes  sinners 
full  of  good  hopes,  that  they  may  havQ,  if  they  repent,  hope  of 
salvation." — L,  ii.  c.  xi.  xii. 

"  Do  thou  likewise,  O  bishop,  be  obedient,  seeking  the  lost, 
guiding  the  wandering,  bringing  back  the  straying ;  for  thou 
hast  authority  to  bring  back,  and  to '  send  away  the  hrokenr 
hea/rted  with  remission.  By  thee  the  Saviour  says  to  the 
palsied  by  sin :  Thy  sins  are  forgiven  thee.  Thy  faith  hath 
made  thee  whole :  go  in  peace.  Peace,  and  a  haven  of  tran- 
quillity, is  the  Church  of  Christ,  into  which,  when  thou  hast 
loosed  sinners,  restore  them  whole  and  spotless,  full  of  hope 
and  zeal,  and  laborious  in  every  good  work." — Ih.  c.  xx. 

"  For  if  the  divine  oracle  says  of  our  parents  according  to 
the  flesh,  Honor  thy  father  and  thy  mother y  that  it  may  be 
well  with  thee  ;  and,  he  who  curses  father  or  mother  let  him 
die  the  deathy  how  much  more  should  the  word  admonish  you 
as  to  your  spiritual  fathers,  to  honor  and  love  them  as  bene- 
factors and  ambassadors  to  God,  who  have  regenerated  yon 
by  water ;  who  have  filled  you  with  the  Holy  Ghost ;  who 
have  nourished  you  with  the  milk  of  the  word ;  who  have 
brought  you  up  in  doctrine ;  confirmed  you  by  their  coun- 
sels ;  who  have  accounted  you  worthy  of  the  saving  body  and 
precious  blood ;  who  have  loosed  your  sins,  and  have  made 
yon  partakers  of  His  holy  and  sacred  Eucharist,  and  partaker^ 
and  co-heirs  of  the  promises  of  God.  Venerate  and  honor 
them  with  every  kind  of  respect ;  for  they  have  received  from 
God  power  of  life  and  death,  in  their  judging  of  sinners,  and 
adjudging  to  the  death  of  everlasting  fire,  and  in  loosing 
from  sins,  and  giving  life  to  the  converted." — Ibid.  c.  xxxiii. 
In  the  prayer  at  the  consecration  of  a  bishop,  is  the  following  : 
"  Grant  unto  him,  O  Almighty  Lord,  the  fellowship  of  the 
Holy  Spirit,  that  so  he  may  have  power  to  remit  sins,*  accord- 
'  ^Aqxiivax  duaptidi* 


20  THE  SACRJLXEST 

ing  to  Th  V  precept — to  loose  every  KhkL  iceoidiiig  to  tlie 
power  wLieh  Thoa  garesl  the  Apoetlea.'' — L.  viiL  c  t.  For 
the  c»atext,  see  **  5*cry£^-'' 

St.  Jeboxe,  Lw  C — See    the    extract,  g^'cai   under   the 
•*  BueharisLp  from  21  L  JE/?.  riv.  ad  Hdiodot. 

CESTTKT  T- 

8t.  AroryrnrE.  L  C. — ^**  Whoso,  therefore,  after  baptism, 
il  held  bonnd  by  the  work  of  certain  former  evils,  is  he  so 
£tf  hLi  own  enemy,  as  still  to  hesitate  to  change  his  Kfe,  while 
be  haa  time,  while  he  thos  dns  and  lives  f  For.  indeed,  thai 
be  thii5  habiroally  sin*,  he  treasures  up  for  hims^:Jf  wntth  m 
the  d4iy  of  vrratK  and  the  revelation  ofihej*i4i  Ju*ffjmtni  of 
God,  But  that  he  still  lives,  the  patience  of  God  leadeth  him 
to  penitence.  Trammelled,  therefore,  in  the  bonds  of  sins  so 
deadly,  does  he  decline,  or  delay,  or  hesitate,  to~fly  nnto  the 
keys  themselves  of  the  Church,  by  which  he  may  be  loosed 
on  earth,  that  he  may  be  loosed  in  heaven/  .  .  .  Let  a  man 
jndge  himself  of  his  own  will,  whilst  he  lias  it  in  his  power, 
and  reform  his  manners,  lest,  when  he  shall  no  longer  have 
it  in  his  power,  he  be  judged  by  the  Lord  against  his  will ; 
and  when  he  shaU  have  passed  upon  himself  the  sentence  of 
a  most  severe  remedy,  but  still  a  remedy,  let  him  come  to  the 
prelates,  by  whom  the  keys  are  ministered  to  him  in  the 
Church ;  and  as  one  now  b^inning  to  be  a  good  son,  let 
him, — ^the  order  of  the  members  of  the  mother  being  pre- 
served,— receive  the  manner  (or  amount)  of  his  satisfaction 
from  those  who  are  set  over  the  sacraments ;  *  that  devout  and 
suppliant  in^  offering  up  the  sacrifice  of  a  contrite  heart, 
he  may  do  that  which  may  not  only  be  of  profit  to  himself 
towards  receiving  salvation,  but  also  to  others  as  an  example. 
So  that  if  his  sin  be  not  merely  to  his  own  great  injury,  but 
also  to  the  great  scandal  of  others,  and  it  seem  to  the  prelate 

>  Confugere  ad  ipsas  olsyes  eoclesisB,  qoibas  solyatur  in  terra»  at  sit  so- 
lutas  in  ooelo. 

*  A  pnepositis  fiacramentorom  aocipiat  saiisfactionis  sa»  modoun. 


OF  PENANCE.  21 

a  thing  expedient  for  the  utility  of  the  Church,  let  him  not 
refuse  to  do  penitence  in  the  cognizance  of  many,  or  even 
of  the  whole  people ;  let  him  offer  no  resistance,  nor  through 
shame  add  the  tumor  (of  pride)  to  his  deadly  and  mortal 
wound.  Let  him  ever  remember  that  God  resists  iheproudy 
hut  gives  grace  to  th$  humble.  For  what  is  more  unhappy, 
what  more  perverse,  than  not  to  blush  for  the  wound  itself, 
which  cannot  be  hid,  and  to  blush  at  its  bandage  ?  .  .  .  But 
allow  that  it  is  doubtful  whether  God  grant  his  pardon. 
What  does  he  lose  when  he  supplicates  God,  he  who  hesi- 
tated not  to  forfeit  salvation  when  he  offended  God  ?  For 
who  is  certain  that  an  emperor  even  will  pardon  ?  And  yet 
money  is  poured  forth,  seas  are  crossed,  the  perils  of  storms 
encountered ;  and  death  itself  is  well-nigh  endured  that  death 
may  be  avoided.  And  yet  the  keys  of  the  Church  present 
greater  certainty  than  the  hearts  of  kings,  by  which  keys 
whatsoever  is  loosed  on  earth,  is  promised  to  be  also  loosed 
in  heaven.*  And  much  more  honorable  is  the  humility 
whereby  one  humbles  himself  to  the  Church  of  Gpd ;  and 
less  the  labor  imposed ;  and  without  any  danger  of  a  tem- 
poral death,  an  eternal  death  is  avoided." — T,  y.  Serm,  cccli. 
».  9,  12,  col.  2014,  2015,  2020.  See  also  T.  vi.  Ench.  n,  83, 
ooL  390;  T.  ix.  Cont.  Ep.  Par.  L.  ii.  n.  xi.  col.  101-3. 

St.  Isnx)BB  of  Pblusium,  G.  C. — "  Our  Lord  and  Master, 
in  order  to  show  the  union  of  the  most  holy  Spirit  with 
Himself  and  the  Father,  said  to  His  disciples,  after  His  re- 
surrection: Receive  ye  the  Holy  Ghost:  whose  mis  ye  shaid 
forgive^  they  are  forgiven  /  by  the  authority,  that  is,  of  that 
Spirit  which  you  receive,  who,  as  God,  has  power  to  forgive 
sins." — L.  i.  Ep.  xcvii.  Hymet.  Oontr.  Maced.p.  31. 

ZAOOHiEus,  L.  C. — See  the  extract  given  under  "  Primacy 
of  St.  Peter ^^  from  L.  ii.  Gonstdt.  Zacch.  c.  xviii. 

St.  Leo  L,  Pope^  L.  C. — "  All  who  had  believed  in  Christ, 
had  the  Holy  Spirit  infused  into  them,  and  even  then  had  the 

1  Certiores  sunt  daves  ecolesisB,  quam  oorda  regam,  quibns  davibiiB 
quodcomque  in  terra  solvitur,  etiam  in  coelo  solutum  promittitur. 


22  THE  SAGEAMEirr 

Apostles  received  the  power  of  forgiving  sins,'  when,  after 
HiB  resnrrection,  the  Lord  breathed  on  them,  and  said :  Re- 
ceive ye  the  Holy  Ghoet  /  wJho»e  sine  you  shall  forgive^  they 
a/re  forgimen  tliem  /  and  whose  sins  you  shall  retain^  they  are 
retained:'— T.  i.  Serm.  Ixxvi.  {De  Penteo.  iL)  c.  iv.  p.  303. 
See  also  under  the  head  "  Confession^' 

St.  Cybil  of  Alkxandbia,  6.  C. — "  "Would,  he  says,  would 
that  the  spirit  were  bestowed  on  the  whole  people ;  but  the 
time  shall  bo  when  the  Lord  of  all  things,  Christ  to  wit,  shall 
vouchsafe  to  them  His  own  spirit ;  having  breathed  on  the 
holy  Apostles,  as  the  first-fruits  of  those  who  were  to  receive 
it,  and  Baying^  Heceive  ye  the  Holy  QhosL  .  .  •  But  when 
Christ  gave  the  spirit,  Whose  sins  you  shaU  forgive^  He  says, 
shall  he  forgi/den,  and  whose  sins  you  shaU  retain^' they  shall 
be  retained^  although  He  alone,  being  by  nature  God,  had 
ability  and  authority  to  loose  those  who  had  fallen  into  sins. 
For  whom  does  it  befit  to  pardon  any  persons  those  things 
which  they  have  been  found  guilty  of  having  committed 
against  the  divine  law,  but  He  who  made  that  law  ?  Tet, 
if  we  choose,  we  may  see,  from  what  takes  place  amongst 
ourselves,  the  force  of  the  (above)  declaration.  Who  authori- 
tatively does  away  with  the  decrees  of  an  earthly  king,  or 
attempts  to  annul  what  a  ruler's  decision  and  judgment  has 
ordained,  save  one  who  may  happen  to  be  invested  with  royal 
honor  and  dignity  ?  For  the  crime  of  violating  the  law  has 
no  place  in  such  :  so  that  it  was  a  wise  word  that  he  spoke. 
He  is  imjpious  that  says  to  a  king^  thou  actest  against  the  la/w 
(Job  xxxiv.  18).  In  what  way,  then,  and  for  what  cause  did 
the  Saviour  surround  His  disciples  with  that  authority  which 
befits  the  divine  nature  only  ? '  The  Word  of  the  Father  did 
not  sin  against  what  was  proper,  but  did  this  very  beautiful- 
ly.    For  He  thought  that  they,  who  had  already  within  them 

1  Bemittendorum  peccatorum  etiam  tunc  apostoli  acceperant  potestar 
tern. 

•  To  noyy  fepiitov  d^mfia  ry  Beiq.  gwdei  roli  kavvov  /AaQrfTaii 


OF  PENANCE.  23 

the  spirit  of  Gbd  and  of  the  Lord,  ought  also  to  be  masters  to 
obliterate  the  sins  of  some,  and  to  retain  the  sins  of  others,  as 
seemed  fitting  to  them ;  *  the  Holy  Spirit  that  dwelt  within 
them  both  obliterating  and  retaining,  agreeably  to  His  own 
will,  although  the  tiling  happened  to  be  done  by  the  instru- 
mentality of  men.*  Now  those  spirit-bearers  remit  or  retain 
sins  in  two  ways,  in  my  opinion ;  for  they  either  call  unto 
baptism,  those  who  by  holiness  of  life  and  approved  faith 
ought  already  to  attain  unto  it ;  or  they  prevent,  and  repel 
from  the  divine  grace,  others  as  not  being  yet  worthy ;  or 
they  also,  in  another  manner,  both  remit  and  retain  sins,  when 
they  reprehend  the  sinning  but  pardon  the  penitent  children 
of  the  Church,"  as  in  fact  Paul  also  delivered  up  the  fornicator 
at  Corinth,  for  the  destruction  of  the  flesh,  that  the  spirit 
might  be  saved ;  but  received  him  again,  lest  he  might  be 
swallowed  up  by  excessive  grief." — T.  iv.  Comm,  in  Joarm. 
L.  xii.  p,  1101. 

St.  Peteb  Chbysologus,  L.  C. — "  Wh^se  sins  you  shaUfor- 
ffivsy  &c.  He  gave  the  power  of  forgiving  sins, — He  who  by 
His  own  breath  infused  Himself  into  their  hearts,  and  be- 
stowed on  them  Him  who  forgives  sins.  WTien  He  said  this^ 
Me  breathed  on  tke^riy  saying j  Receive  ye  the  Holy  Ghost^  &c. 
Where  are  the  men  who  teach  that  sins  cannot  be  forgiven 
men,  by  men  ?  Who,  wi^h  a  cruel  spirit,  take  from  the  lan- 
guishing and  the  wounded  their  cure,  and  deny  them  their 
remedy?  Who  impiously  insult  sinners  with  despair  of  a 
return  ?  Peter  forgives  sins,  and  receives  the  penitent  with 
all  joy,  and  avails  himself  of  this  power  which  God  has 
granted  to  all  priests."  * — Serm.  Ixxxiv.^.  129. 

*  Jiaq>€Tvat  Tds  rtrtSv  djuapriai  eivat  KvpiovS,  xai  dav  itep  av 
dovXoavrat  xparelv, 

•  Kav  6t^  dyBp(0ita>r  reXiftat. 

•  ^EjetTtuwyrei  nkv  djuocprdvovdi  roli  rifi  ixxXj^aiai  rexvot^,  fiera- 
roQvdt  Sk  dvyytvGodxovTsi, 

*  Dedit  potestatem  remittendi  peooata  .  .  .  ubi  sunt  qui  per  homines 
hominibus  remitti  peccata  non  posse  prasscribunt?  .  .  .  Kemittit  Petrus 
peocata,  et  toto  cum  gaudio  suscipit  poenitentes,  atque  omnibus  sacerdoti- 
bns  haac  a  Deo  oonoessam  amplectitur  potestatem. 


24  CONTEinON. 

COUNCIL  OF  TEKNT. 

"  They  who,  by  sin,  have  fallen  away  from  the  received 
grace  of  jastiiication,  are  enabled  again  to  be  justified,  when ' 
God,  exciting  them  through  the  sacrament  of  penitence,  they 
have  striven  earnestly  to  recover  that  lost  grace  by  the  merit 
of  Christ ;  for  this  manner  of  justification  is  reparation  to  the 
fallen;  which  the  holy  Fathers  have  aptly  styled  a  second 
plank  after  the  shipwreck  of  grace  lost.  For,  in  behalf  of 
those  who  fall  into  sins  after  baptism,  Christ  instituted  the 
sacrament  of  peniteuce,  when  He  said,  Receive  ye  ths  Holy 
OhoBt^'*  &c. — Se^s,  vi.  cap.  14.  "  Our  Lord  then  principally 
instituted  the  sacrament  of  penitence,  when,  raised  from  the 
dead.  He  breathed  on  His  disciples,  saying:  Receive  ye  the 
Holy  Ghost ;  whose  sins  you  shaJl  forgive^  they  a/re  forgiven ; 
a/nd  whose  sins  you  shaU  retain^  they  are  retained  (John  xx.) 
By  which  action  so  signal,  and  by  words  so  plain,  the  unani- 
mous consent  of  the  Fathers  has  always  understood  that  the 
power  of  forgiving  and  of  retaining  sins,  for  the  reconciling 
of  the  f  aitlif  ul,  was  communicated  to  the  Apostles  and  to  their 
legitimate  successors.  And  with  great  reason,  did  the  Catho- 
lic Church  reject  and  condemn  as  heretics,  the  Novatians,  who 
obstinately,  in  former  times,  denied  that  power."— &»«.  xiv. 
cap.  1. 


THE  PARTS  OF  THE  SACRAMENT  OF  PENANCE. 


PEOPOsiTioN  vni. 

The  essential  parts  of  Penance  a/re  three:  Contrition^  Corir 
fession^  am.d  Satisfaction^  without  which^  in  the  case  of  grie/o- 
ous  sin, — unless  when  the  two  last,  confession  and  satisfa^i- 
tion,  from  unavoidable  obstacLes,  cannot  he  complied  with, — 
we  believe  that  the  sinner  cannot  obtain  forgiveness  from 
God. 


OONTEITION.  25 


CONTRITION,  OR  SORROW  OF  MIND. 


What  is  required  in  this  contrition  or  sorrow,  is,  that  it  be 
interior,  that  is,  that  it  spring  from  the  heart,  penetrated  by 
the  consciousness  of  guilt :  that  it  be  supernatural,  that  is, 
that  it  arise  from  grace  or  the  influence  of  the  divine  Spirit 
on  the  soul,  and  not  from  considerations  merely  human :  that 
it  be  supreme,  that  is,  above  all  other  grief :  that  it  be  unir 
i^ersal,  that  is,  that  it  include  every  grievous  sin  of  which  the 
sinner  has  been  guilty :  and  that  it  contain  a  &rm  purpose  of 
wmendmeni,  without  which  no  sorrow  can  be  real. 

SOBIPTUBB. 

The  passages  cited  at  p,  1,  directly  apply  to  this  point,  and 
to  them,  among  many  others,  may  be  added  the  following : 

Ps.  1.  19. — "  A  sacrifice  to  God  is  an  afflicted  spirit :  a  con- 
trite and  humbled  heart,  O  God,  Thou  wilt  not  despise." 

Ezech.  xviii.  31. — "  Cast  away  from  you  all  your  trausgres- 
sions,  by  which  you  have  transgressed,  and  make  to  yourselves 
a  new  heart  and  a  new  spirit ;  and  why  will  you  die,  O  house 
of  Israel?" 

Joel  ii.  12,  13. — "  Now,  therefore,  saith  the  Lord  :  Be  con- 
verted to  me  with  all  your  heart,  in  fasting,  and  in  weeping, 
and  in  mourning.  And  rend  your  hearts,  and  not  your  gar- 
ments ;  and  turn  to  the  Lord  your  God." 

Matt.  xxvi.  25. — "  And  Peter  remembered  the  word  of  Jesus 
.  .  .  and  going  forth  he  wept  bitterly." 

lAjJce  vii.  38. — "  And  standing  behind  at  His  feet,  she  began 
to  wash  His  feet  with  tears,  and  wiped  them  with  the  hairs  of 
her  head."  Ibid.  xv.  18,  19. — "  I  will  arise,  and  will  go  to  my 
father,  and  say  to  him  :  Father,  I  have  sinned  against  heaven, 
and  before  thee ;  I  am  not  now  worthy  to  be  called  thy  son." 
Bnd.  xviii.  13. — "And  the  publican,  standing  afar  off,  would 


26  CONTRITION. 

not  so  much  as  lift  up  his  eyes  towards  heaven ;  bnt  stmck 
Ms  breast,  saying,  O  God,  be  merciful  to  me  a  sinner." 

AcU  ii.  37. — "  Now  when  they  had  heard  these  things,  they 
had  compunction  in  their  heart,  and  they  said  to  Peter,  and 
to  the  rest  of  the  Apostles:  "What  shall  we  do,  men  and 
brethr^i  % "  

THE  FATHERS, 


On  a  point  where  all  Christians,  it  should  seem,  think,  and 
express  themselves  alike,  a  few  passages  shall  suffice. 

CENTUBY   n. 

Teetulliak,  L.  C. — "  For  all  sins,  therefore,  whether  com- 
mitted in  the  flesh  or  in  the  spirit,  whether  by  deed  or  will, 
He  who  has  appointed  punishment  through  condemnation,  has 
also  promised  forgiveness  through  penitence,  saying  unto  the 
people :  Be  penitent^  amdIwiU  make  thee  whaled  And  again, 
/  Ziy^,  aaith  the  Lord^  amd  I  will  have  penitence  rather  than 
death.  Wherefore  penitence  is  life,  seeing  that  it  is  preferred 
before  death.  To  this  penitence  do  thou,  O  sinner,  like  unto 
myself,  (yea,  less  than  myself,  for  I  acknowledge  my  su- 
periority in  sinfulness)  so  press,  so  embrace  it,  as  does  the 
shipwrecked  the  protection  of  some  plank.  This  shall  hold 
thee  up,  when  plunged  in  the  waves  of  sin,  and  shall  bring 
thee  onwards  to  the  haven  of  divine  mercy. 

"  How  foolish,  how  unjust,  not  to  fulfil  penitence,  and  to  ex- 
pect the  pardon  of  sins ;  this  is,  not  to  pay  the  price,  and  yet 
to  stretch  forth  the  hand  for  the  merchandise.  For  at  this 
price  the  Lord  hath  determined  to  grant  His  forgiveness  ;  by 
this  compensation  of  penitence  He  proposes  that  freedom  from 
punishment  is  to  be  repurchased.*  If,  therefore,  those  who 
sell,  first  examine  the  money  which  they  covenant  to  receive, 
lest  it  be  cut,  or  scraped,  or  of  false  metal,  we  believe  that  the 
Lord  also  will  first  test  our  penitence  when  about  to  grant  us 

*  These  words  do  not  occur  in  our  copies  of  the  sacred  Scriptures. 

*  Hac  poenitentiflB  compensatione  redimendam  proponit  impunitatem. 


CONTRITION.  27 

80  great  a  reward,  to  wit,  that  of  everlasting  life.  *  But,'  thou 
wilt  say,  *  let  us  put  oflf  our  actual  penitence  until  that  time.' 
It  shall  then,  I  suppose,  be  seen  that  we  are  amended,  when 
we  are  absolved.  By  no  means.  But  it  must  be  when,  pend- 
ing the  pardon,  punishment  is  before  our  eyes.  When  we 
have  not  yet  merited  to  be  delivered,  that  we  may  be  able  to 
merit  it."  ^—De  Pcmit.  n.  6,^.  122. 

OENTUBT  in. 

Obioen,  G.  0. — "  The  chains  of  sins  are  bonds  which  are 
burst  asunder,  not  only  by  means  of  divine  baptism,  but  also 
by  martyrdom  for  Christ,  and  by  tears  which  flow  from  peni- 
tence."—T.  ii.  adect.  m  Ps.  cxv.  j>.  792.  Of.  Ibid.  p.  790 ; 
also  T.  XV.  L.  ii.  in  Ep.  ad  Rom.  n.  1,  j?.  476. 

St.  Cypbian,  L.  0. — "  I  beseech  you,  most  dear  brethren, 
let  each  confess  his  sin,  whilst  he  that  has  sinned  is  yet  amongst 
the  living ;  while  his  confession  can  be  admitted ;  while  the 
satisfaction  and  the  remission  made  through  the  priests,  are 
pleajsing  before  the  Lord.  Let  us  turn  to  the  Lord  with  the 
whole  mind,  and  expressing  penitence  for  crime  with  real 
grief,  supplicate  the  mercy  of  God.  Before  Him  be  the  soul 
prostrate ;  Him  let  our  sadness  satisfy ;  *  on  Him  let  all  our 
hope  lean.  How  we  ought  to  entreat.  Himself  says :  Be  corkr 
v&rted  to  me^  He  says,  with  aU  your  hea/rt^  amd  also  with  fast- 
ing^ weepin^y  and  monminff,  a^id  rend  your  hearts^  and  not 
yotir  gwrmenta  (Joel  ii.  12).  To  the  Lord  let  us  return  with 
dH  awr  heart.  Let  us  appease  His  wrath  and  displeasure  with 
fastings,  with  tears,  with  mournings,  as  Himself  admonishes. 
...  If  any  man  oflfer  prayer  with  his  whole  heart ;  if  he  groan 
in  the  true  lament  and  tears  of  penitence ;  if  by  just  and  con- 
tinued works  he  bend  the  Lord  to  a  pardon  of  his  sin,  He,  who 
in  these  words  made  known  His  mercy,  may  show  mercy  to 
such :  When  in  lamentation  thou  retumest  to  me,  then  shalt 
thou  he  saved  (Is.  xxx.  15)." — De  Zapsis,  pp.  383-6,  et passim. 

>  Cum  adhuc  liberari  non  meremiir,  ut  possimos  mererL 
*  Uli  mcBBtitia  satisfaciat. 


28  CONTRITION. 

OKNTUBY   IV, 

St.  HiLABYy  L.  C. — "  My  eyes  h/xn)e  exceeded  springs  of 
waters  {Ps,  cxviii.  136).  Conscious  of  his  past  sins,  as  his- 
tory testifies,  although  he  had  turned  himself  to  God  with  his 
whole  heart.  .  .  .  Yet  does  he  not  even  now  cease,  by  tears  of 
true  penitence,  to  wash  away  the  crime  of  his  past  conduct, 
saying,  My  eyes  luwe  exceeded  springs  of  waters.  For  this  is 
the  voice  of  penitence,  to  pray  with  tears ;  with  tears  to  groan ; 
and  in  this  confidence  to  say.  Every  nigkt  I  will  wash  my  bed, 
I  wHl  water  my  couch  with  my  tears  {Ps.  vi.  7).  This  is  par- 
don of  sin,  to  weep  with  a  fountain  of  tears,  and  to  be  watered 
with  an  abundant  rain  of  tears.  .  .  .  The  confession,  indeed, 
of  sin,  is  always  in  season,  because  penitence  for  sin  ought  not 
to  cease,  but  the  termination  of  sin  is  of  a  season  gone  by ;  be- 
cause true  confession  of  sin  is,  to  have  ceased  from  what  we 
felt  we  were  to  be  penitent  for.  And,  therefore,  the  prophet 
ceases  not  to  confess  sin,  and  to  confess  sin  as  a  thing  of  the 
'  past."—  Tract.  inPs.  cxviii.  {LiU.  xvii.)  n.  13y  pp.  390-91. 

St.  Athanasius,  G.  0. — "  Christ  did  not  say,  he  that  blas- 
phemes and  repents  shall  not  be  forgiven,  but  he  that  abides 
in  his  blasphemy  ;  for  a  worthy  repentance  looses  all  sins." — 
Frag.  Comm.  inMatth.  T.  l^p.  1008, 

St.  Cybil  of  Jerusalem,  G.  C. — "  What  then  ?  some  one 
will  say.  We  have  been  deceived,  and  are  lost ;  is  there  no 
salvation  henceforward?  We  have  fallen;  cannot  we  rise? 
.  .  .  He  who  shed  His  precious  blood  for  us,  the  same  shall 
rescue  us  from  sin.  Let  us  not  despair  of  ourselves,  brethren; 
let  us  not  cast  ourselves  into  a  state  without  hope ;  for  dread- 
ful is  it  not  to  believe  that  there  is  hope  in  penitence.'  .  .  . 
Thy  accumulated  sins  do  not  exceed  the  multitude  of  the 
mercies  of  God ;  thy  wounds  do  not  baffle  the  experience  of 
the  chief  Physician.  Only  give  thyself  (to  Him)  with  faith  ; 
tell  the  Physician  thine  ailment ;  do  thou  also  say  as  David 
did :  /  said,  JwiU  confess  against  myself  mine  iniquity  to  the 

•  Jetrdv  yap  idrt  ro  /i^  TCtdrevetr  ei^  /lerdrotaS  IXitida. 


CONTRITION.  29 

Lard  {Pa.  xxxi.  5) ;  and  what  then  follows  shall  happen  to 
thee  alflo :  And  ifiou  hast  forgiven  the  wickedrheas  of  my  hea/rtP 
[He  then  gathers  nninerous  instances  of  repentance  and  par- 
don, out  of  the  Old  Testament.  One  of  his  examples  will  be 
found  under  the  head  "  Confe%aionP'\~Cate€h,  ii. 

St.  Ephr^em  Sybtjs,  G.  C. — "  The  Lord  that  came  down  from 
the  bosom  of  the  Father,  and  became  to  us  the  way  of  salva- 
tion, instructs  us,  with  His  blessed  and  divine  voice,  on  the 
subject  of  penitence,  saying :  1  cwme  not  to  call  the  jvst^  hut 
dinners  to  penitence:  and  again,  They  that  a/re  whole  need  7U)t 
the  jphysicia/n^  but  they  thai  a/re  sick.  If  I  utter  these  things, 
believe  me  not,  but  if  it  be  the  Lord  Himself,  why  dost  thou 
contemn  them  by  the  carelessness  of  thy  life  ?  If  thou  art 
conscious  of  having  within  thyself  the  wounds  of  words  and 
deeds,  why  art  thou  careless  about  thy  secret  wounds  ?  Why 
fearest  thou  the  physician  ?  ...  If  thou  wilt  but  draw  nigh 
to  Him,  He  is  full  of  goodness  and  of  mercy.  For  thy  sake 
He  came  down  from  the  bosom  of  the  Father ;  for  thy  sake 
He  became  incarnate  ;  that  thou  mightest  approach  Him  with- 
out fear.  .  ^  .  With  m\]^eh  love  and  all  goodness  He  calls  thee 
unto  Him.  Come  to  me,  O  sinner,  and  be  easily  healed.  Cast 
from  thee  the  load  of  thy  sins,  and  apply  tears  to  thy  corrup- 
tion. For  this  heavenly  Physician,  being  good,  cures  wounds 
with  tears  and  groans.  Approach,  sinner,  to  that  good  Phy- 
sician ;  bring  with  thee  that  best  of  remedies — tears.  For  thus 
does  the  heavenly  Physician  wish  each  one  to  be  healed  by  his 
own  tears,  and  to  be  saved."  [The  whole  sermon,  of  which 
this  is  the  first  part,  is  to  the  same  effect.] — T.  i.  Or.  De  Po^ 
nit.  p.  148.     See  also  T.  ii.  Gr.  In  Sec.  Advent.  Dom.  p.  206. 

St.  Gbeoobt  op  Nazianzum,  G.  C, — "  Admit  you  not  peni- 
tence ?  give  you  not  room  to  sorrow,  nor  weep  tears  (of  peni- 
tence) ?  May  you  never  meet  with  such  a  judge?  Are  you 
not  ashamed  of  Jesus'  love  for  man ;  Jesus  who  took  upon 
Himself  our  weaknesses,  and  bore  our  infirmities  ?  Who  came 
not  to  {caU)  the  jvstj  iut  sinners  to  penitence  ;  who  wills  inercy 
ra^h^r  than  sacrifice  /  who  pardons  sins  even  imto  seventy  times- 


80  CONTRITION. 

seven  times.  How  happy  were  your  elevation,  were  it  purity 
and  not  pride  that  thus  establishes  laws  above  man,  and  de- 
stroys amendment  by  despair.  .  .  .  Would  you  not  receive 
David  when  repentant?  And  yet  penitence  preserved  for 
him  the  gift  of  prophecy.  .  .  .  Nor  him  who  at  Corinth  acted 
against  all  law  ?  Yet  Paul  confirmed  charity  towards  liim, 
when  made  acquainted  with  his  amendment,  and  assigned  this 
cause,  Let  siu)h  a  one  be  swallowed  up  with  o'mmiuch  sorrow 
(2  Cot.  ii.),  weighed  down  by  excess  of  reproof.  •  .  .  ^  But  all 
this  was  not  after  baptism.'  Where  is  your  proof  ?  Either 
prove  this,  or  condemn  not." — T.  i.  Or.  xxxix.  pp.  635-36. 

St.  Paoian,  L.  C. — "  I  know  that  this  pardon  by  penitence 
is  not  bestowed  indiscriminately  on  all  men,  and  that  there  is 
no  unbinding  until  there  be  a  presumption,  or  perhaps  a  direct 
manifestation,  that  such  is  the  divine  will.  That,  with  much 
weighing  of  the  matter,  and  great  deliberation,  after  many 
sighs  and  tears,  joined  with  the  prayers  of  the  Church,  pardon 
is  not  to  be  denied  to  true  penitence,  but  still  so,  that  no  one 
prejudge,  where  Christ  is  to  be  the  judge." — OaUand. 
T.  vii  n.  7,  p.  259,  Ep.  i.  For  the  context  see  under  the  head 
"  Pen(mceP 

St.  AMBE08E,'li.  C. — "  Should  any  one  having  secret  sins,* 
yet,  for  Christ's  sake,  heartily  do  penitence,  how  shall  he  re- 
ceive the  reward,  unless  he  be  restored  to  communion?  I 
would  have  the  guilty  hope  for  the  pardon  of  his  sins ;  beg  it 
with  tears ;  beg  it  with  sighs  ;  beg  it  with  the  tears  of  all  the 
people ;  let  him  pray  that  he  may  be  pardoned.  And  when,  a 
second  and  a  third  time,  his  communion  shall  have  been  de- 
layed,  let  him  believe  that  his  supplication  has  been  too 
remiss ;  let  him  increase  his  tears ;  let  him  come  again  later 
in  greater  wretchedness ;  let  him  hold  their  feet  in  his  arms, 
kiss  them  often,  wash  them  with  tears,  nor  let  them  go,  that 
of  him  the  Lord  Jesus  may  say,  His  mcmy  sins  cure  for- 
given^ beccuase  he  hath  loved  rmichP — T.  ii.  Z.  i.  De  Pcemit.  o, 
XYi.p.  414. 

*  Occulta  crimina  habens, 


CONTRITION.  31 

"  Let  those  who  do  penitence  hear  how  they  onght  to  pro- 
ceed; with  .what  zeal,  what  earnestness,  what  disposition  of 
mind,  what  agitation  of  their  inmost  soul,  what  change  of 
heart :  Behold,  O  Lord^  he  says,  for  I  cm.  in  distress  ;  my 
bowels  a/re  i/roubUd  on  aooowrvt  of  my  weeping  ;  mme  heart  is 
turned  within  me.  Thou  seest  what  is  the  disposition  of  soul; 
see  now  the  determination  of  mind,  and  the  habit  of  body : 
The  ancients  of  the  daughter  of  Sion  have  sat  down  upon  the 
ffro^ind,  they  have  held  their  peace;  they  have  sprinkled  their 
heads  with  dv^t^  they  a/re  girded  with  hadrdloihj  &c.  {La/ment. 
ii.  10)."— r.  ii.  Lib.  ii.  De  Pomit.  c.  vi.  n.  46. 

St.  J.  Chbysostom,  G.  C. — "  We  who  are  bewailing  neither 
chilfiren,  nor  wife,  but  the  loss  of  the  soul,  of  our  own  soul, 
not  that  of  another, — ^are  seen  to  plead  bodily  weakness,  and 
our  niceness  as  regards  food.  And  would  that  this  were  the 
only  erQ  :  but  we  do  not  even  those  things  for  which  we  re- 
quire not  bodily  strength.  For,  tell  me,  where  is  the  need  of 
bodily  strength,  when  the  heart  needs  to  be  contrite,  when  we 
are  to  pray  in  soberness  and  watchfulness ;  to  ponder  on  our 
sins ;  to  destroy  pride  and  foolishness ;  to  humble  our  minds  ? 
For  these  are  the  things  that  make  even  God  merciful  unto 
ns,  and  which  require  no  great  toil.  And  yet  we  do  them 
not.  For  not  the  wearing  of  hair-cloth ;  nor  the  shutting  one's 
self  up  in  a  cell ;  not  the  dwelling  in  darkness,  is  the  only  way 
of  sorrowing,  but  the  bearing  about  with  us  the  remembrancei 
of  our  evil  deeds,  and  the  afflicting  the  conscience  with  such  re- 
flections as  these,  the  measuring  continually  the  distance  that 
we  have  wandered  from  the  kingdom  of  heaven.  *  And  how,' 
you  ask,  *  ^hall  this  be  done  ? '  How  %  If  we  have  hell  always 
before  our  eyes,  and  the  angels  hurrying  to  and  fro  in  every 
place,  gathering  together,  out  of  the  whole  world,  those  that 
are  to  be  led  away  to  hell,  if  we  consider  how  great  an  evil  is 
the  loss  of  heaven,  even  independently  of  hell.  Yea,  though 
that  fire  were  not  threatened,  though  deathless  punishments 
awaited  us  not ;  this  alone,  to  be  made  aliens  from  Christ  who 
delivered  Himself  up  to  death  for  us,  is  worse  than  all  other 


82  CONTRITION. 

pnniBhmeiit,  and  is  enongb  to  roBse  the  soul,  and  to  move  ns 
to  be  erer  on  onr  guard." — T.  L  L9>,  i.  De  CinnpuncHonej  n. 
10,  j>.  171. 

^^Thifl  (compunction)  thongh  it  may  find  a  man  over- 
whelmed with  ten  thousand  evil  deeda,  entwined  in  varions 
bonds  of  sins,  on  fire  with  the  vehement  flames  of  desire,  snr- 
rounded  with  the  bustle  of  the  many  cares  of  life,  all  this  does 
it  speedil J  drive  away  as  with  a  scourge,  and  remove  far  from 
the  soul." — Ibid,  L.  ii  n,  3,  pp.  177-78. 

"  The  part  of  penitence  *  is  this :  to  free  those,  who,  after 
becoming  new  men,  have  again  grown  old  through  their  sins, 
from  that  agedness,  and  to  make  them  new  men.  Neverthe- 
less, it  is  not  possible  to  bring  them  back  to  that  same  splen- 
dor ;  for  there  (in  baptism)  grace  was  the  whole.  ...  *  What 
then  ?  Is  there  no  penitence  ? '  one  says.  There  is  penitence, 
but  it  is  not  a  second  baptism ;  but  it  is  a  penitence  that  has 
much  power ;  and  him  that  is  deeply  immersed  in  sins,  if  such 
be  his  will,  it  is  able  to  free  from  that  weight  of  sins,  and  to 
establish  in  security  him  that  \s  endangered,  even  though  he 
reach  the  very  depth  of  evil.  And  this  may  be  demonstrated 
from  sundry  places.  .  .  .  We  have  fallen  away  again,  and  not 
even  so  does  He  punish,  but  He  has  given  the  medicine  of  peni- 
tence, sufficient  to  abolish,  and  blot  out  all  our  sins,  provided 
only  we  see  what  kind  of  medicine  it  is,  and  how  it  ought  to 
be  applied.  Of  what  kind,  then,  is  this  medicine  of  peni- 
tence, and  how  is  it  to  be  prepared  ?  First  of  all  from  the 
condenmation  of  our  sins,  and  from  confession ;  .  .  .  Secondly 
from  much  humility,  for  it  is  as  some  golden  chain,  of  which 
if  one  seize  the  beginning  all  follows.  For  if  thou  shalt  con- 
fess thy  sins,  as  thou  oughtest  to  confess,  the  soul  is  humbled. 
But  other  things  also  must  be  joined  to  humility,  that  it  may 
be  such  as  blessed  David  prayed,  saying :  Create  a  cUwn  heart 
in  mcy  O  Ood;  and  again,  A  contrite  a/nd  htmibled  hearty  O 
Ood,  Thou  toiU  not  despiee,^^ — T.  xii.  Horn.  ix.  in  Ep.  ad 
Hebr,  n.  3-4,^.  137, 139-41, 

*  Merdrata. 


CONTBITION.  83 

.,  CENTUBT  V. 

St.  Attoustinb,  L.  C. — **  Neither,  as  regards  remission,  in 
the  Church,  of  crimes  however  grievous,  is  the  mercy  of  God 
.  to  be  despaired  of  by  those  who  do  penitence,  each  according 
to  the  measure  of  his  sins.  But  in  the  doing  of  penitence,  in 
cases  where  such  a  sin  has  been  committed  that  the  transgres- 
sor has  been  separated  from  the  body  of  Christ,  not  so  much 
the  amount  of  time,  as  of  sorrow,  is  to  be  considered.  For  a 
contrite  and  humble  hea/rt  Ood  does  not  despise.  But  as,  for 
the  most  part,  the  sorrow  of  another's  heart  is  not  known  to  a 
third  person,  nor  does  it  reach  the  knowledge  of  others  by 
means  of  words,  or  of  any  other  signs,  it  being  in  His  sight  to 
whom  it  is  said,  My  groaning  is  not  hid  from  Thee^  periods 
of  penitence  are  rightly  fixed  by  those  who  are  over  the 
churches,  that  the  individual  may  also  satisfy  the  Church,  in 
which  the  sins  themselves  are  remitted ;  for  out  of  her  they 
are  not  remitted.*  For  she  has  received  as  hers  •  the  Holy 
Spirit  as  a  pledge,  without  which  sins  are  not  remitted,  so 
that  they  obtain  eternal  life  unto  whom  (their  sins)  are  re- 
mitted."—Z  vi.  Enchirid,  de  Fide,  n.  17  (al,  66),  col.  379. 

St.  Cyril  op  Alexandria,  G.  C. — "  Be  converted  to  me 
with  all  your  heart,  &c.  {Joel  ii.  12).  Cast  away  the  past,  and' 
let  what  has  gone  by  be  utterly  in  oblivion,  and  show  forth  in 
yourselves  better  things.  Mitigate  (the  anger)  of  God  by 
other  things,  by  fasting  and  labor,  weeping  and  lamentation. 
For  the  effect  of  engaging  in  these  things  shall  be  the  enjoy- 
ment thenceforward  of  happiness  and  gladness.  For,  as  pros- 
perity ends,  and  the  sinking  into  pleasures  terminates  in  sighs 
and  pxmishment,  so,  goodness  and  penitential  labors  eventuate 
in  happiness.  It  is  therefore  profitable  to  weep  over  sin,  and 
to  be  sorrowful  according  to  God.  For,  as  Paul,  writes,  The 
sorrow  that  is  according  to  Ood  worketh  penitence  steadfast 

>  Bectd  oonstitaantar  ab  lis  qui  ecdesiis  pnesunt  tempora  pcenitentiiB, 
ut  fiat  satis  etiam  ecclesis,  in  qua  remittuntur  ipsa  peooata;  extra  earn 
quippe  non  remittuntur. 

•Propria 


34  cosTsmojL 

unto  «dcaium,  FiirtIieniK»^  h  is  neeeasuj  cuefoll j  to  oud- 
dder  thi^ — how  great  the  dSe^er  of  fistiiig  is.  It  appeases 
the  Lord ;  it  mitigates  His  wrath ;  it  aT^ts  pqnifihniftnt.  For, 
sabjectiiig  oorselyes  to  stripes,  we  readilj  appea3e  the  wrath 
of  God  well-nigh  enkindled  and  inflamed  against  ns,  and  we 
easily  turn  aside  the  hand  that  smites  ns.'' — 71  iiL  Cam.  in 
Joel.p.  218.     For  continuation,  see  **  Conjes^ian,^ 

Theodoset,  G.  C. — ^  The  wonnds  which  we  receire  after 
baptism  are  also  corable ;  bnt  curable,  not  bj  the  remission 
taking  place  as  formerly,  through  faith  alone,  but  through 
many  tears  and  sighs  and  kmentations,  and  fastings  and  pray- 
er, and  labors  proportionate  to  the  amount  of  sin  oonmiitted. 
For  we  have  been  taught,  neither  to  despair  of  persons  so  dis- 
posed, nor  too  readily  to  communicate  to  them  the  divine 
(mysteries)." — T.  iv.  ZL  iv.  Seer.  Fahul.  c.  xrriiL  j?.  479. 

St.  Peter  Chktsologus,  L.  C. — ^'*' Opportunely,  during  this 
time  of  fasting,  has  blessed  John,  the  teacher  of  penitence, 
come  unto  us,  a  teacher  in  word  and  deed,  a  true  master; 
what  his  word  proclaims,  his  example  sets  forth.  .  .  .  We, 
therefore,  have  need  of  a  greater  penitence  (than  the  Jews), 
and  the  nature  of  the  remedy  is  to  be  proportioned  to  the  na- 
ture of  the  wound.  Let  us,  therefore,  be  penitent,  my  breth- 
ren, let  us  be  penitent  speedily,  .  .  .  the  presence  of  the  judg- 
ment already  excludes  us  from  the  opportunity  of  satisfaction,* 
.  .  •  and  we  who  have  not,  of  our  own  will,  sought  for  merit,* 
let  us  acquire  virtue,  at  least  by  compulsion ;  that  we  may  not 
be  judged,  let  us  be  our  own  judges;  we  owe  penitence  to 
ourselves,  that  we  may  avert  the  sentence  from  ourselves.  It 
18  the  highest  happiness  to  enjoy  the  unvarying  security  of 
innocence ;  to  preserve  a  holiness  of  body  and  of  mind  that 
never  has  been  violated,  .  .  .  but  if  our  mind  should  happen 
to  have  been  pierced  by  any  arrow  of  sin  .  .  .  ,then  let  the 
medicine  of  penitence  bring  relief  to  the  ailing,  though  not  to 
the  sound ;  let  the  knife  of  compunction  be  used,  the  cautery 

>  Satisfactionis  locum  excludit. 

*  Qui  de  Yoluntate  meritum  non  quaesiTlnius. 


CONTRITION.  35 

of  sorrow  applied,  the  fomentations  of  sighs  be  had  recourse 
to,  let  the  glowing  heat  of  the  swollen  conscience  evaporate, 
let  the  ulcers  of  guilt  be  washed  with  tears,  let  hair-cloth  wipe 
away  the  uncleanness  of  the  body.  Let  him  who  would  not 
preserve  his  health  as  became  him,  endure  the  bitter  obser- 
vance of  penitence.  .  .  .  J.7W?  the  same  John  had  his  ga/rment 
of  camePs  hair  {MaU.  iii.),  ...  in  such  a  garment  it  behooved 
the  teacher  of  penitence  to  be  clothed,  that  they  who  had 
turned  aside  from  the  discipline  of  righteousness,  and.  ren- 
dered themselves  all  deformed  by  various  kinds  of  sins,  might 
be  subjected  to  the  weighty  burdens  of  penitence,  and  to  the 
severe  suflferings  of  satisfaction :  *  that  made  straight  and  at- 
tenuated Uke  a  needle  by  passing  through  the  narrow  way  of 
penitence,  they  may  enter  into  the  wide  fields  of  forgive- 
ness, and  the  Lord's  saying  be  fulfilled,  that  a  caind  can 
pass  through  the  eye  of  a  needleP — Serm.  clxvii.  pp,  232-33. 
St.  Nilus,  G.  C. — "  As  a  tree  dried  up  from  want  of  water, 
if  it  receive  water  buds  forth,  so  also  a  soul  dead  in  sin,  if  it 
shall  repent,  and  shall  propitiate  the  master  of  the  household, 
it  is  cleansed  from  its  defilements,  and  having  partaken  of  the 
spiritual  grace,  and  the  mind  being  irrigated  with  rich  streams 
(drops),  it  brings  forth  fruits  of  justice." — L.  ii.  Epist.  ccii. 
p.  225. 

COUNCIL  OF  TRENT. 

"  Contrition,  which  holds  the  first  place  among  the  above- 
named  acts  of  the  penitent,  is  a  grief  of  mind  and  a  detestation 
of  sin  committed,  with  the  resolution  of  not  sinning  for  the 
future.  To  obtain  the  pardon  of  sins,  this  motion  of  contrition 
was  at  all  times  necessary :  and  so  now,  in  him  that  has  fallen 
after  baptism,  it  prepares  the  way  to  forgiveness  of  sins,  if  it 
be  joined  to  confidence  in  the  divine  mercy,  and  a  desire  of 
performing  the  other  things  which  are  required  for  receiving 
rightly  this  sacrament.  Wherefore  the  holy  synod  declares, 
that  this  contrition  contains  not  a  cessation  from  sin  only,  and 

>  Durls  satisfactionis  angoribus. 


36      \  CONFESSION. 

the  parpoBe  and  beginning  of  a  new  life,  but  likewise  a  detesta- 
tion  of  the  old,  according  to  that  saying :  Cast  away  from  you 
aU  your  tranagressionSy  whereby  you  ha/oe  transgressed ^  arid 
make  to  yourselves  a  new  hearty  amd  a  new  spirit  {Ezech. 
xviii.  31).  And  assuredly  he  that  has  reflected  on  those  cries 
of  the  saints :  To  Thee  only  have  1  sinned^  and  have  done  evil 
before  Thee  {Ps.  1.) :  /  wiU  water  my  couch  each  night  with 
my  tears  {Ps.  vi.)  :  I  will  recall  all  my  days  in  the  bitterness 
of  my  soul  {Jsai.  xxxiv.  15);  and  others  of  this  kind,  easily 
understands  that  they  flowed  from  a  vehement  hatred  of  the 
sins  of  their  past  Ufe,  and  a  detestation  of  sins." — Sess.  xiv. 
0.  iv. 


CONFESSION. 


By  confession  is  understood  the  declaration  ^hich  the  peni* 
tent  makes  of  his  sins  to  a  priest ;  the  obligation  of  which  evi- 
dently follows  from  the  words  of  Christ,  when  instituting  the 
sacrament  of  penance,  He  breathed  on  His  disciples,  and  said : 
Receive  ye  the  Holy  Ohost;  whose  sins  you  shall  forgi/ve,  &c. 
For  to  what  purpose  was  this  power  given,  if  it  imposed  not 
on  the  sinner  the  obligation  of  making  known  his  sins  ?  or  how 
could  that  power  be  exercised,  if  no  sins  were  communicated  ? 

SCBIPTUBS. 

St  John  XX.  21-23. — "  As  the  Father  has  sent  me,  I  also  send 
you.  When  He  had  said  tliis.  He  breathed  on  them ;  and  He 
said  to  them :  Receive  ye  the  Holy  Ghost :  whose  sins  you  shall 
forgive,*  they  are  forgiven  them ;  and  whose  sins  you  shall  re- 
tain, they -are  retained." — See  also  2  Cor.  ii.  6-8 ;  v.  18-20. 

1  John  i.  9. — "If  we  say  that  we  have  no  sin,  we  deceive 

>  For  the  meaning  attached  to  this  phrase  by  those  to  whom  our  Saviour 
was  speaking,  see  St,  Matt.  ix.  3-8;  jS^.  iJuke  v.  30-26  et  passim. 


CONFESSION.  87 

onrselveB,  and  the  trath  is  not  in  ns.  If  we  confess  our  sins/ 
He  is  faithful  and  just,  to  forgive  us  our  sins,  and  to  cleanse  us 
from  aU  iniquity." 

James  v.  16. — "  Confess  therefore  your  sins  one  to  another ; 
and  pray  one  for  another,  that  you  may  be  saved." — Qf.  v.  14. 


THE  FATHERS. 


OKNTUBY    L 

The  following  extracts  from  St.  Clement  of  Rome  are  de- 
serving of  some  attention  : — 

61.  "  For  whatsoever  things,  therefore,  we  have  transgress- 
ed, by  any  of"  the  (suggestions)  of  the  adversary,  let  us  sup- 
plicate pardon.  .  .  .  For  it  is  good  for  a  man  to  confess  his 
transgressions,'  rather  than  to  harden  his  heart,  as  the  hearts 
of  those  were  hardened  who  raised  up  sedition  against  Moses, 
the  servant  of  God." 

52.  "  Beloved,  the  Lord  is  in  want  of  nothing ;  nothing  re- 
quires He  of  any  one,  save  that  he  make  confession  unto  Him.' 
For  the  chosen  David  says :  /  vnll  confess  vmio  the  Lord^  amd 
it  shall  please  Him  better  iliam^  a  young  huUock  thai  hath 
horns  and  hoofsP — Ep.  i.  ad  Cor,  n.  51-2.* 

OENTUBY   n. 

St.  Ibenjbus,  G.  C. — 8.  "  And  some  of  these  (Valentinians) 

'  For  this  custom  under  the  old  law,  see  Numhera  v.  5-8 ;  cf .  LemL  v. 
See  also  Jo8h,  vii.  19;  and  in  the  New  Testament,  St.  MatL  iii.  6;  Acts 
zixia 

•  ^E^ouo\oyeX0hai  icepl  rdov  napaicrmfxdrooY, 

•  Ei  Mif  TO  i^ofioXoyeldBat  avrip, 

•  The  following  occurs  in  the  second  epistle,  ascribed  to  him:  "  As  long 
as  we  are  in  this  world,  let  us  repent  with  our  whole  heart  of  the  evil  deeds 
which  we  have  done  in  the  flesh,  that  we  may  be  saved  by  the  Lord  whilst 
we  have  time  for  repentance.  For  after  that  we  have  gone  forth  from  this 
world,  we  are  no  longer  able  to  confess  or  to  repent  there  (Ovxirt  dwdfieOa 
kxBl  i^ofioXoypdadSca  tj  ueravoelr  cri)." — J^P*  i^*  ^  ^^^'  **•  ®'  ^^  ^^® 
epistle  ascribed  to  St.  Barnabas,  we  also  read:  *'Thou  shalt  confess  thy 
nns;  thou  shalt  not  come  to  thy  jHrayer  with  an  evil  eonscienoe." 


88  CONFESSION. 

secretly '  corrupt  the  women  who  learn  this  their  doctrine ;  as, 
frequently,  the  women  who  have  been  seduced  by  some  of 
these  men,  and  afterwards  have  returned  unto  the  Church 
of  God,  have,  with  the  rest  of  their  error,  confessed  this  also."  * 
— Adv.  Hceres,  L  L  c.  vi.  n.  3,  p.  30. 

4.  "  Such  spirits,  when  commanded  by  these  men  (the  Gnos- 
tics), and  which  speak  when  they  wish  them,  are  imbecile  and 
weak ;  but  daring  and  fearless  when  sent,  by  Satan,  for  the 
deception  and  perdition  of  those  who  do  not  keep  that  faith 
firm,  which,  from  the  first,  they  received  through  the  Church/ 

5.  ^'  And  that  this  same  Marcus  also  made  alluring  and  love- 
philtres — that  he  might  corrupt  their  bodies — ^for  some  of  the 
women,  if  not  for  all ;  they  frequently,  when  they  returned  to 
the  Church  of  God,  confessed,*  both  that  they  had  been  defiled 
in  body  by  him,  and  had  loved  him  most  passionately.  .  .  . 
The  wife  of  one  of  our  deacons,  a  woman  of  surpassing  beauty, 
being  corrupted  by  this  magician,  both  in  mind  and  body,  and 
having  followed  him  for  a  long  time,  being  afterwards,  after 
much  labor,  converted  by  the  brethren,  passed  the  whole  time 
confessing,*  bewailing,  and  weeping  over  the  defilement  which 
she  had  suffered  from  that  magician. 

7.  "  (Marcus  and  his  followers),  both  saying  and  doing  these 
things,  even  in  this  region  of  ours  of  Lyons,  corrupted  many 
women  :  some  of  whom  were  seared  in  conscience,  and  some 
confess  publicly  ;  but  others,  ashamed  to  do  this,*  and  in  some 
manner  secretly  despairing  within  themselves  of  the  life  of 
God,  some  have  apostatized  entirely,  and  some  hang  doubtful, 
and  fulfilling  the  proverb,  being  neither  within  nor  without, 
have  reaped  this  fruit  from  the  seed  of  the  children  of  know- 

« AdSpa. 

•  2vv  ry  XotTtp  leXdrp  xai  tovto  k^(onoXoytf6ayTo, 

•  "^v  dn^  dpxv'i  did  r^s  kxxXrjdiai  itapeXafiov, 

•  Avrat  xoXXdxti  imdrpejffadat  e/?  r^y  kxxXrj^iav  rov  Sbov 
k^mfioXoyrf6avTo  .  .  .  xai  kpoarixdoi  ledrv  avrov  leecpiXrfxiyat, 

•  Avrif  rov  atearra  xporor  kionoXoyovfiivrf  StereXede. 

•  AtTivBi  xexavrpptadfievat  tTfy  dvretdr^v,  ai  nkv  xai  ei^  <pavB^ 
poY  k^oiioXoyovvzai^  ad  Si  dvdoDitovMerat  tovto. 


CONFESSION.  39 

ledge  (the  gnoBtics)." — Adv,  Hceres.  I.  L  c.  xiii.  n.  4,  5,  7,  pp. 
63-5. 

"  Cerdon,  who  appeared  before  Marcion,  he  also  under  Hy- 
ginus,  the  eighth  bishop,  having  come  into  the  Church  and 
confessing,  thus  completed  his  career ;  at  one  time  spreading 
his  opinions  secretly,  and  then  again  confessiijig,*  and  then  con- 
victed of  teaching  falsely,  and  separated  from  the  community 
of  the  brethren." — Ibid.  I.  iii.  o.  iv.  n.  3,  pp.  178-9. 

Clement  of  Alexandria,  G.  C. — '•'  He  has  passed  from  the 
Gentiles,  and  from  that  his  former  life,  to  the  faith ;  but  whoso 
afterwards  sins,  and  then  repents,  even  if  he  obtains  pardon, 
ought  to  feel  shame,  because  he  is  not  again  washed  for  remis- 
sion of  sins.  .  .  .  For  repeatedly  to  ask  forgiveness  on  account 
of  repeated  offences,  is  not  repentance,  but  a  show  of  re- 
pentance. .  .  .  They  ihxit  sow  in  tears,  reap  in  joy^  writes 
David  of  those  who  make  confession  in  repentance." ' — Strom. 
I.  ii.  p.  460. 

"  When  the  gnostic,  or  perfect  Christian,  has  attained  to  the 
habit  of  beneficence,  swifter  than  thought  he  confers  benefits, 
praying  that  he  may  share  in  the  sins  ^f  the  brethren  unto  con- 
fession,' and  the  conversion  of  his  kindred." — Ibid.  I.  vii.  p. 
880. 

Terxitlllan,  L.  C. — "  The  confession  of  sins*  lightens  their 

*  Eii  TTfv  kKxXrf6iay  iXQoov  xai  k^onoXoyovuBvo^y  ovroo^  diEvi- 
XedEy  fcorh  uiv  XaBpo8i8a6xaX(ay,  icork  6h  ndXir  HofioXoyov^Bvoi. 

*  TSv  kv  fjtErayoia  k^ofMoXoyov^dvoov, 

»  Td  T(3v  dSeXgxSv  duaprrfnara  ^epi6a6Bat  evxofiBroi  eii  h^ofjto- 
X6yi]6iv,  **  With  regard  to  the  discipline  of  the  Church,  Clement  dis- 
tinguishes between  sins  committed  before  and  after  baptism ;  the  former  are 
remitted  at  baptism ;  the  latter  are  purged  by  discipline.  A  part  of  this 
discipline  was  the  k^ofioX6yT}6i^y  a  public  confession  of  sin  and  profession 
of  repentance." — Account  of  the  Wriiihga,  <§c.,  of  Clement ^  hy  the  Bp.  of 
Lincoln.  Clement  nowhere  says  that  the  exomologesis  was  public.  The 
two  extracts  given  in  the  text,  and  a  third  of  the  same  nature  (Strom,  vi. 
760),  are,  as  far  as  I  have  noticed,  the  only  places  in  which  Clement  speaks 
of  confession.  But  see  8,  v.  ».  xi.  pp,  688-9;  Pad.  i.  c.  is.,  p,  144;  Quia 
Dw.  n.  41,  p,  968. 

*  The  following  occurs  a  little  earlier  in  the  same  treatise,  and  explains 
of  what  sins  Tertullian  is  speaking,  **  Sins  are  called  spiritual  and  bodily, 
because  every  sin  is  of  one  of  these  kinds  (Jit.  either)." 


40  CONFESSION. 

burden,  as  mncli  as  the  dissembling  of  them  increases  it ;  *  for 
confession  savoreth  of  satisfaction,  dissembling  of  stubborn- 
ness." 

^^  The  more  straightened,  then,  the  work  of  this  second  and 
only  regaining  penitence,  the  more  laborious  its  proof,  so  that 
it  may  not  be  only  borne  upon  the  conscience,  but  may  also 
be  exhibited  by  some  (outward)  act."  This  act,  which  is  bet- 
ter and  more  commonly  expressed  Ijy  a  Greek  word  {iSo/io- 
X6yrf<xt^),  is  the  exomologesis  whereby  we  confess  our  sins  to 
the  Lord,  not  as  if  He  knew  it  not,  but  inasmuch  as  by  confession 
satisfaction  is  ordered ;  from  confession,  penitence  arises ;  by 
penitence  God  is  mollified.*  Wherefore  confession  (exomologe- 
sis) is  a  discipline  for  the  abasement  and  humiliation  of  man,  en- 
joining such  conversation  as  invites  mercy :  it  directs  also,  even 
in  the  matter  of  dress  and  food,  to  lie  in  sackcloth  and  ashes,  to 
hide  the  body  in  filthy  garments,  to  cast  down  the  spirit  with 
mourning,  to  exchange  for  severe  treatment  the  sins  which  he 
has  committed ;  for  the  rest,  to  use  simple  things  for  meat  and 
drink,  to  wit,  not  for  the  belly's  but  the  soul's  sake ;  for  the 
most  part,  also,  to  cherish  prayer  by  fasts,  to  groan,  to  weep, 
and  to  moan  day  and  night  unto  the  Lord  his  God ;  to  throw 
himself  upon  the  ground  before  the  presbyters,  and  to  fall  on 
his  knees  before  the  beloved  (or,  the  altars)  of  God  ;  *  to  enjoin 
all  the  brethren  to  bear  the  message  of  his  prayer  for  mercy. 
All  these  things  doth  exomologesis  (confession),  that  it  may 
commend  penitence;  that  by  fearing  danger  it  may  honor 
God  ;  that,  by  itself  pronouncing  judgment  on  the  sinner,  it 
may  act  in  the  stead  of  God's  wrath ;  and  that,  by  means  of 
temporal  affliction,  it  may — I  will  not  say  frustrate,  but — clear 
off  the  eternal  penalties.*    "When,  therefore,  it  casts  down  a 

>  Tantum  relevat  confessio  delictorum  quantum  dissimulatio  exaggerat. 

*  Aliquo  etiam  actu. 

'  Satisf actio  oonfessione  disponitur,  oonfessione  podnitentiA  nascitor, 
poBnitentia  Deus  mitigatur. 

*  Presbyteris  advolvi  et  cans  (al,  arie)  Dei  adgeniculari. 

*  Temporali  afliictione  stema  supplicia  non  dicam  frustretor,  sed  ex- 
pungat. 


CONFESSION.  41 

man,  it  rather  raises  him  up ;  when  it  makes  him  filthy,  it 
renders  him  the  more  clean;  when  it  accuses,  it  excuses; 
when  it  condemns,  it  absolves.  In  the  same  measure  in  which 
thou  hast  not  spared  thyself,  in  the  same,  be  assured,  will  God 
spare  thee. 

"  I  presume,  however,  that  men  for  the  most  part  either 
fihun  or  put  off  (this)  from  day  to  day,  as  an  open  manifesta- 
tion of  themselves,  being  more  mindful  of  their  shame  than 
of  their  safety  (or  salvation) ;  *  like  those  who,  having  con- 
tracted some  vexatious  malady  in  the  parts  of  shame,  avoid 
making  their  physicians  acquainted  with  it,  and  so  perish 
with  their  bashf ulness.  It  is,  forsooth,  intolerable  to  modesty 
to  make  satisfaction  to  their  offended  Lord  I  *  to  be  restored 
to  the  health  which  they  have  wasted  away !  Brave  art  thou 
in  thy  modesty,  truly  1  beariag  an  open  front  in  sinning,  and 
a  bashful  one  in  praying  for  pardon  1  among  brethren  and 
f ellownaervants,  with  whom  there  is  one  hope,  one  fear,  one 
joy,  one  grief,  one  suffering — ^because  there  is  one  spirit  from 
one  Lord  and  Father — why  regardest  thou  them  as  something 
different  from  thyself?  Why  shunnest  thou  those  who  share 
thy  fall,  as  though  they  rejoiced  over  it  ?  The  body  cannot 
rejoice  in  the  hurt  of  one  of  its  members ;  all  must  grieve 
together  and  labor  together  for  its  cure.  .  .  .  Verily  the  con- 
cealment of  a  sin  promises  a  great  benefit  to  our  modesty  I 
namely,  that  if  we  withdraw  anything  from  the  knowledge 
of  men,  we  shall  of  course  conceal  it  also  from  God !  And 
is  it  thus,  then,  that  the  thoughts  of  men  and  the  knowledge 
of  God  are  compared  ?  Is  it  better  to  be  damned  in  secret 
than  absolved  openly  ?  *  It  is  a  miserable  thing  thus  to  come 
to  confession  (exomologesis).  For  by  sin  we  are  brought  into 
misefy ;  but  when  we  are  to  be  penitent,  the  misery  ceases, 
for  it  has  become  salutary.  It  is  a  miserable  thing  to  be 
cut  and  to  be  burnt  with  the  cautery,  and  to  be  tormented 

>  Ut  pnblicationem  soi  .  .  .  pudoris  magis  memores  quam  salutis. 

*  Domino  offenso  satisfacere. 

*  An  melius  est  damuatam  latere,  quam  palam  abeolvi?  x 


42  CONFESSION. 

with  the  corrosivenesB  of  any  powder;  nevertheless,  those 
things  which  heal  by  unpleasant  means,  excuse  likewise,  by 
the  benefit  of  the  cure,  their  own  offensiveness,  and  recom- 
mend the  suffering  of  present  pain  by  the  gratefulness  of 
future  profit. 

"  What,  if  besides  the  shame,  which  they  think  of  the  chief 
import,  they  shrink  from  the  inconveniences  of  the  body  also, 
because  they  are  bound  to  live  unwashed,  filthy  and  without 
pleasure,  in  rough  sackcloth,  and  horrid  ashes,  and  with  a 
countenance  wan  with  fasting  ?  Does  it  then  become  us  to 
put  up  our  prayers  for  our  sins  in'  purple  and  Tyrian  colors  ? 
Ho !  fetch  me  a  bodkin  f 6r  dividing  the  hair,  and  powder  for 
cleansing  the  teeth,  and  some  double-pointed  instrument  of 
iron  or  brass  for  trimming  the  nails;  if  there  be  anything 
which  produces  a  false  whiteness,  or  a  forced  redness,  let  him 
rub  it  upon  the  lips  or  cheeks.  .  .  .  And  when  any  one  shall 
ask,  '  On  whom  dost  thou  lavish  these  things  ? '  let  him  say, 
*  I  have  sinned  against  God,  and  am  in  danger  of  perishing 
everlastingly ;  and  therefore  am  I  now  anxious,  and  I  pine 
away  and  torment  myself,  that  I  may  reconcile  unto  myself 
that  God  whom  I  have  offended  by  my  sins.'  But  those  who 
take  upon  themselves  to  sue  for  the  holding  of  some  public 
office,  are  neither  ashamed  nor  loath  to  struggle  in  behalf  of 
their  desires,  through  vexations  of  mind  and  body ;  and  not 
vexations  only,  but  even  every  sort  of  indignity.  What 
meanness  in  dress  do  they  not  affect  ? .  .  .  Do  we,  with  eternity 
at  stake,  hesitate  to  bear  that  which  the  suitor  for  axes  and  rods 
endures  ?  And  shall  we  be  slow  to  offer  to  our  offended  Lord 
that  self -chastening  in  food  and  clothing  which  the  Gentiles 
infiict  upon  themselves,  when  no  one  at  all  is  injured  ?  These 
are  they  of  whom  the  Scripture  makes  mention.  Woe  to  those 
who  hind  tThdr  iniquities  as  it  were  with  a  long  rope  {Is.  v.) 

"  If  thou  drawest  back  from  confession  (exomologesis),  con- 
sider in  thine  heart  that  hell-fire  which  confession  shall 
quench  for  thee ;  *  and  first  imagine  to  thyself  the  greatness 
1  Qaam  tibi  exomologesis  extinguet. 


CONFESSION.  43 

of  the  punishment,  that  thou  mayest  not  doubt  concerning  the 
adoption  of  the  remedy.  What  think  we  of  that  storehouse 
of  everlasting  fire,  when  some  of  its  petty  vents  shoot  up  such 
violence  of  flames,  that  the  neighboring  cities  either  are  no 
longer,  or  are  daily  expecting  the  same  end  for  themselves  ? 
.  .  .  When,  therefore,  thou  knowest  that,  against  hell-fire, 
after  that  first  protection  of  the  baptism  ordained  by  the  Lord, 
there  is  yet  in  confession  (exomologesis)  a  second  aid,  why 
dost  thou  abandon  thy  salvation  ?  *  Why  delay  to  enter  on 
that  which  thou  knowest  will  heal  thee  ?  Even  dumb  and 
unreasoning  creatures  know  at  the  season  the  medicines  which 
are  given  them  from  God.  .  .  .  Shall  the  sinner,  knowing 
that  confession  (exomologesis)  has  been  instituted  by  the  Lord 
for  his  restoration,*  pass  over  that  which  restored  the  King 
of  Babylon  to  his  kingdom?  .  .  .  Why  should  I  say  more 
of  these  two  planks  (I  may  call  them)'  for  saving  men,  caring 
more  for  the  work  of  my  pen,  than'the  duty  of  my  conscience  ? "  * 
— De  PoBfiitentiay  n.  8-12,  j?p.  126-9. 

OBNTUEY  m. 

Obigen,  Qt,  C. — ^Explaining  the  petition  of  the  Lord's 
Prayer,  Forgvoe  vs  owr  trespasses,  as  we,  &c.,  he  says: 
"  Wherefore,  we  have  all  power  to  forgive  offences  committed 
against  ourselves,  as  is  clear  fn>m  this,  As  we  also  forgvoe 
aw  debtors.  But  he  that,  like  the  Apostles,  has  been  breatJied 
vpan  by  Jesus,  and  who  can  be  hrwwn  hy  his  fruits,  as 
having  reoewed  the  Holy  Ghost,  and  become  spiritual,  by 
being  led  ly  thi  Spirit, — after  the  manner  of  the  Son  of  God, 

1  Esse  adhno  in  exomologesi  secunda  subsidia,  cur  salutem  tuam  (thy 
safety)  deseris? 

*  Peccator,  restituendo  sibi  institutam  a  Domino  exomologesin  sciens. 

*  De  istis  doabus  humaniB  salntis  qnasi  plancis. 

*  It  is  eyident  that  Tertullian  here  declaresi  1.  That  the  ezotnologesis 
was  ** instituted  by  the  Lord  for  our  restoration,"  as  "an  aid  after  bap- 
tism;" 2.  That  it  is  necessary  for  salvation  in  case  of  sins  committed  after 
baptism;  8.  That  it  was  made  before  the  priests.  This  is  what  our 
Church  teaches:  the  being  made  in  public  or  in  private  does  not  affect  the. 
essential  nature  of  the  institution. 


44  CONFESSION. 

— ^to  each  of  the  things  that  are  to  be  done  according  to 
reason,  he  forgives  whatsoever  God  would  forgive,  and  re- 
tains the  sins  that  are  incurable ; '  ministering — as  the  proph- 
ets (ministered)  to  God,  when  they  spoke  not  their  own, 
but  the  things  of  the  divine  will,— so  he  also  to  the  alone 
God  who  has  power  to  forgive.  The  words,  respecting  the 
forgiveness  (power  of  forgiving),  which  accrued  to  the  Apos- 
tles, are,  in  the  Gospel  according  to  John,  thus :  Mecewe  ye 
the  Holy  Ohost^  wJhose  sins  you  shaU  forgive  /  tJiey  a^e  for- 
given ;  cmd  whose  you  shall  retain^  they  are  retained.  But  if 
a  person  take  up  these  words  without  examination,  he  will 
have  to  challenge  the  Apostles  that  they  did  not  forgive  all, 
that  to  all  there  might  be  forgiveness ;  but  retained  the  sina 
of  some,  so  as  that  through  them  they  are  retained  before 
€k)d.  It  is,  therefore,  useful  to  take  an  illustration  from  the 
law,  in  order  to  understand  the  forgiveness  of  sins  accruing 
to  men  from  God,  through  men.  The  priests  of  the  old  law 
are  forbidden  to  offer  up  sacrifices  for  certain  offences ;  with 
a  view  that  the  transgressions  of  those,  for  whom  are  the 
sacrifices,  may  be  forgiven.  And  by  no  means  did  the  priests, 
— ^who  had  power  over  certain  involuntary  offences,  and  an 
oblation  for  trespasses, — also  for  adultery,  or  voluntary  mur- 
der, or  any  other  more  heinous  crime,  or  sin,  offer  a  holocaust. 
So,  therefore,  also  the  Apostles,  and  they  who,  being  priests 
according  to  the  great  High  Priest,  are  assimilated  to  the 
Apostles,  having  received  knowledge  of  God's  mode  of  cure, 
know,  instructed  by  the  Spirit,  for  what  sins,  and  when,  and 
in  what  manner,  to  offer  up  sacrifices,  and  know  also  for  which 
this  is  not  to  be  done.  ...  I  know  not  how  it  is,  that  some 
permit  themselves  things  which  are  beyond  the  priestly  dig- 
nity, but  perhaps  not  thoroughly  instructed  in  priestly  know- 
ledge, boast  as  having  ability  both  to  pardon  idolatry,  and  to 
forgive  adultery  and  fornication,  as  if,  through  their  prayer 
for  those  who  have  dared  to  do  these  things,  even  sin  which 

^\4^hf6ty  d   iar  6  Seoi,  Moi  xparel  rd  driara  rtSv  dMapn^ 
fidro^r. 


CONFESSION.  45 

18  unto  death,  was  to  be  loosed."  * — T.  i.  De  Oral.  n.  28,  ^. 
255-6. 

"  But  the  Hearers  of  the  Church  may,  perhaps,  say  :  those 
of  old  were  almost  better  dealt  with,  than  we,  when  sacrifices 
being  offered  with  divers  rites,  pardon  was  granted  to  sinners. 
.  .  .  Hear,  therefore,  now,  how  many  are  the  remissions  of 
sins  in  the  Gospels.  The  first  is  this,  by  which  we  are  baptized 
unto  the  remission  of  sins.  .  .  .  There  is  also  yet  a  seventh, 
although  hard  and  laborious,  the  remission  of  sins  through  peni- 
tence, when  the  sinner  washeth  his  bed  with  iears^  and  his  tears 
become  his  bread  day  and  nigkL,  and  when  he  is  not  ashamed  to 
declare  his  sin  to  the  priest  of  the  Lord,  and  to  seek  a  remedy ;  * 
according  to  him  who  says  :  1  said,  I  will  confess  against  my- 
self mine  injustice  to  the  Lord,  and  Thou  hast  forgiven  the 
toickedness  of  my  heart  {Ps,  xxxi.  5).  In  which  that  also  is 
fulfilled,  which  the  Apostle  James  says :  £ut  if  a/?iy  one  is 
sick  amongst  youy  let  him  call  the  priests  of  the  Church,  &c. 
{St.  Jwmes  V.  14). — T,  ii.  Horn.  ii.  in  L&vit,  n,  4,  j>p.  190-1. 
See  also  Ibid,  ITom.  v.  p.  207. 

^^Ifhe  have  sinned  in  any  one  of  these  things,  let  him  de- 
clare the  sin  which  he  hath  sinned  {Lev.  v.  5).  There  is  herein 
a  wonderful  mystery,  that  he  orders  us  to  declare  sin.  For 
of  every  kind  are  they  to  be  declared,  and  all  that  we  have  done 
is  to  be  produced  in  public.  If  we  have  done  anything  in 
secret,  if  in  words  only,  or  even  within  the  secret  places  of  our 
thoughts  we  have  committed  it,'  all  must  needs  be  published, 
all  produced :  produced  by  him  who  is  both  the  accuser  of  sin, 
and  the  instigator ;  for  he  who  now  instigates  us  to  sin,  he 
also,  when  we  have  sinned,  accuses.     If,  then,  we  anticipate 

*  Od  such  sins,  or  rather  on  the  discipUne  of  the  Church  relatiye  to  such 
sins  in  those  days,  see  St.  Cyprian  Ep.  52;  Concil.  Either .  can.  1,  2,  and 
Origen  more  fully  t.  i.  L  iii.  CorUr,  Gels.  n.  51,  p.  481 ;  t  ii.  Horn.  xv.  in 
Ltvit 

*  Cum  non  erubescit  sacerdoti  Domini  indicare  peccatum  suum,  et  qu»- 
rere  medicinam. 

*  Etenim  omni  genere  pronuntiaiida  sunt,  et  in  publicum  proferenda 
que  egerimus ;  si  quod  in  occulto  gerimus,  si  quod  in  sermone  solo,  yel 
etiam  intra  cogltationum  secreta  commisimus. 


46  CX>NFESSIOH. 

him  in  life,  and  are  onreelves  our  own  aocnsers/  we  escape 
the  malice  of  the  devil,  onr  enemy  and  accuser,  for  so  the 
prophet  elsewhere  says :  Tell  ihou  thine  iniquities  fi^^  ^^^ 
th&u  mayest  bejtutified  {Is.  xliiL  26).  Does  he  not  evid^itly 
point  ont  the  mysteiy  of  which  we  treat,  when  he  says :  TM 
thou  first  t  that  he  may  point  out  to  thee  that  thon  onghtest 
to  anticipate  him  who  is  ready  to  accuse.  TJum,  therefore, 
saith  he,  tell  firsts  lest  he  anticipate  thee ;  because  if  thou  hast 
toidfiraty  and  hast  offered  the  sacrifice  of  penitence,  according 
to  what  we  have  said,  in  what  goes  before,  is  to  be  offered,  and 
hast  delivered  thy  flesh  to  destmctianj  that  the  spirit  may  be 
saved  in  the  day  of  the  Zard,  it  will  be  said  to  thee  also,  that 
thou  also  in  thy  life-time  hast  received  thy  evil  thingsy  but  now 
do  thou  rest  here.  But  David  also,  in  the  same  spirit,  speaks 
in  the  Psalms,  and  says :  I  made  known  mine  iniquity,  and 
hid  not  my  sin.  I  said,  I  will  confess  against  myself  my 
injustioSy  and  Thou  haM  forgiven  the  vnokedness  of  my  heart 
(Ps.  xxxi.  5,  6).  See,  therefore,  that  to  declare  sin,  merits 
remission  of  sin.'  For  the  devil  being  anticipated  in  accusing, 
will  not  be  able  any  longer  to  accuse  us ;  and  if  we  ourselves 
be  our  own  accusers,  it  avails  us  to  salvation ;"  but  if  we  delay 
to  be  accused  by  the  devil,  that  accusation  turns  to  our  punish* 
ment,  for  he  will  have,  as  companions  in  hell,  those  whom  he 
shall  convict  as  companions  in  crime." — T.  ii.  Horn.  iii.  «r» 
Levit.  n.  4,j?.  196.    See  also  Ibid.  Rom.  v.jp.  207. 

'  Si  ergo  in  Yita'pneyeniaiDus  eum  et  ipsi  noetri  accusatoree  simus. 

*  Pronunciare  peocatnm,  remissionem  peocati  meretnr. 

'  Et  si  ipsi  nostri  samos  acousatores,  proficit  nobis  ad  salatem.  The  fol- 
lowing from  t.  iii.  Horn.  z.  in  Numeroa,  n,  hpp.  901-2,  deserves  attention: 
"  Thej  who  are  superior  always  take  up  the  faults  and  sins  of  those  who 
are  inferior;  for  so  also  does  the  Apostle  saj,  You  who  are  stronger  hear  tke 
infirmities  of  the  weak.  If  an  Israelite,  that  is  a  layman,  sin,  he  is  not 
able  to  remove  his  own  sin,  but  requires  a  Levite,  he  needs  a  priest;  yea 
rather  he  even  seeks  for  something  more  eminent  than  these,  there  is  need 
of  a  high  priest  that  he  may  be  able  to  receive  the  remission  of  sins.  But 
if  a  priest  or  a  high  priest  sin,  he  is  able  to  cleanse  away  his  own  sin,  pro- 
vided that  he  sin  not  against  God.  .  .  .  They  who  are  not  holy  die  in  their 
sins;  the  holy  do  penitence  for  sins;  are  conscious  of  their  own  wounds; 
understand  their  falls;  ask  for  a  priest;  implore  health;  seek  for  purifica- 
tioQ  through  the  high  priest.*' 


CX)NFBS»ION.  47 

"  JSeemtae  I  dedare  mine  miqv/ity  (Ps.  xxxvii.  19),  We 
haye  frequently  said  that  tlie  declaration  of  iniquity  is  the 
oonfesBion  of  sin.  Wherefore,  see  what  divine  Scripture 
teaches  ns,  that  we  must  not  hide  sin  within  ns.'  For  as  they 
who  have  within  them  undigested  food,  or  who  are  oppressed 
by  an  overflow  of  humors  or  of  phlegm,  if  they  eject  it,  are 
perhaps  relieved,  so  also  they  who  have  sinned,  if  they  conceal 
and  retain  the  sin  within  them,  they  are  oppressed  within,  and 
almost  suffocated  by  the  phlegm  or  humor  of  sin :  but  if  a  man 
become  his  own  accuser,  while  he  accuses  himself  and  con- 
fesses, he  at  the  same  time  ejects  the  sin,  and  digests  the 
whole  cause  of  the  disease.  Only  look  diligently  round  to 
whom  thou  oughtest  to  confess  thy  sin.*  Prove  first  the  phy- 
sician, to  whom  thou  shouldest  set  forth  the  cause  of  thy  sick- 
ness, who  knows  how  to  be  weak  with  the  weak,  to  weep  with 
the  weeping,  who  knows  the  art  (discipline)  of  condoling  and 
sympathizing ;  that  so  in  fine  thou  mayest  do,  and  f oUow, 
whatever  he  shall  have  said,  whatever  counsel  he  shall  have 
given,  he  who  shall  first  have  eftiown  himself  a  skilful  and 
compassionate  physician.  If  he  shall  have  understood,  and 
foresee,  that  thy  sickness  is  such  as  ought  to  be  set  forth 
and  cured  in  the  assembly  of  the  whole  Church,  and  thereby, 
perhaps,  others  be  edified,  and  thou  thyself  easily  cured,  this 
must  be  prescribed  with  much  deliberation,  and  on  the  very 
experienced  advice  of  that  physician.*    Because  I  will  decla/re 

1  Quid  edocet  nos  scriptura  divina,  quia  oportet  peccatum  non  celare  in- 
trinsecus. 

*  Si  autem  ipse  soi  aocusator  fiat,  dum  accosat  pemetipsum,  et  confitO' 
tar,  simul  evomit  et  delictum,  atque  omnem  morbi  digerit  causam.  Tan- 
tnmmodo  circomspioe  diligentius,  cui  debeas  confiteri  peccatum  tuum. 

'  Si  inteUexerit  et  pneviderit  talem  esse  languorem  tuum  qui  in  con- 
ventn  totius  eoclesiiB  ezponi  debeat,  et  curari  .  .  .  multa  hoc  deliberatione, 
et  satis  perito  medici  iUius  consilio  procurandum  est.  A  similar  passage 
occurs  also  in  t  ii.  Horn,  xiv.  in  Num.  p.  824:  *'I\-aying  mtl^out  eeasing 
that  thou  mayest  be  received  into  the  fellowship  and  office  of  Raphael, 
who  presides  over  medicine,  if  so  be  that  when  thou  shalt  see  any  one 
wounded  by  sins  and  pierced  with  the  arrows  of  the  devil,  thou  mayest 
^ploy  the  word  of  healing  and  the  medicine  of  the  word  of  God,  that 
thou  mayest  by  means  of  penitence  heal  the  wounds  of  sin  and  exhibit  the 
medicine  of  confession  (medicinam  oonfessionis  ostendas)." 


48  CONFESSION. 

mine  iniquity^  a/nd  1  vnU  think  for  my  sin  (t>.  19)/  Which- 
fioever  of  yon  is  congdonB  to  himself  of  any  sin,  and  is  as 
secure  as  though  he  had  done  no  evil,  let  him  be  disturbed  by 
this  language:  I  will  think  for  my  sin.  It  is  good  that  he 
who  transgresses  be  not  secure,  nor  be  free  from  anxiety,  as 
one  who  has  not  failed  in  anything,  thinking  not  how  he  may 
blot  out  his  sin.  If  some  spot,  or  ulcer,  arise  in  thy  body,  or 
if  it  swell  from  a  blow,  thou  art  anxious  and  seekest  diligently 
what  remedy  should  be  applied,  how  the  former  soundness  may 
be  restored  to  thy  body.  .  .  .  When  thy  soul  is  sick,  and  op- 
pressed with  the  languor  of  sins,  art  thou  secure,  dost  thou 
despise*  and  set  at  naught  hell  and  the  punishment  of  eternal 
fire  ?  Countest  thou  little  of  the  judgment,  and  despisest  thou 
the  Church  which  warns  thee  ?  Dost  thou  not  fear,  approach- 
ing to  the  Eucharist  to  partake  of  the  body  of  Christ,  as  though 
clean  and  pure,  as  though  there  were  nothing  unworthy  in 
thee ;  and  amid  all  this  thinkest  thou  that  thou  shalt  escape 
the  judgment  of  God  ?  Rememberest  thou  not  that  which  is 
written,  that  therefore  mcmy  among  you  a/re  weak^  and  sicky 
o/nd  m>any  deep  (1  Cor.  xi.)  /  Why  many  weaJk  t  *  Because 
ihi&j  judge  not  themselves,  nor  examine  themselves,  nor  tmder- 
stand  what  it  is  to  communicate  with  the  Church,  or  what  it  is 
to  approach  to  so  great  and  so  excellent  sacraments.  They 
suffer  what  they  who  labor  under  fever  are  wont  to  experience, 
when  they  partake  of  food  fit  f w  those  in  health,  bringing 
destruction  upon  themselves." — T.  ii.  Selecta  in  Ps.  xxxvii.  n. 
6,^.  688.' 

"But  since  they  who  claim  the  office  of  the  episcopacy 
make  use  of  this  saying  (St.  Matth.  xvi.  19),  as  Peter,  and 

*  On  the  genuineness  of  the  Seleeta  in  FiKdmoBt  see  Huet  {Origefiian.  I. 
iiL  sec.  8,  n.  6)  and  the  Benedictine  editors  {t.  ii.  MoniL  in  Fn.p.  512).  In 
the  same  treatise  {JEosplan.  auper  i%.  xxxvii.  p.  680)  there  is  a  somewhat 
simihir  exhortation  to  confession,  and  a  similar  adscription  of  a  delegated 
power  to  the  Apostles  and  their  successors  ''  to  heal  the  wounds  of  sin,**  a 
power  which,  from  the  context,  seems,  though  not  so  clearly  as  in  the  pre- 
ceding extract,  to  relate  to  penance.  See  also  t.  ilL  Eom,  y.  in  Jerem.  n, 
x-j).  165. 


CONFESSION.  49 

having  received  from  the  Saviour  ths  keys  of  the  hmgdom 
ofJiea/oen^  teach  that  both  what  has  been  bound  by  them,  that 
is,  condemned,  is  also  botmd  m  heaven,  and  what  has  re- 
ceived remission  from  them  is  also  loosed  in  heaven,  it  is  to 
be  said  that  they  speak  soundly,  provided  they  have  the  work 
on  account  of  which  it  was  said  to  this  same  Peter,  Thou  art 
Peter;  and  if  they  be  such  as  to  have  Christ  build  His  Church 
upon  them,  and  this  can  be  reasonably  referred  to  them.  But 
the  gaies  of  hell  ought  not  to  prevail  aga/inst  him  who  wishes 
to  hind  and  to  loose.  But  if  he  ti  hovmdfast  with  the  cords 
of  his  own  sins  {Prov,  v.  22),  in  vain  does  he  both  hvnd  amd 
loose}  .  .  .  But  if  any  one,  not  being  as  Peter,  and  not  hav- 
ing the  things  named  there,  thinks,  like  Peter,  to  hind  on 
ea/rth  so  as  that  what  is  hovmd  is  bound  in  hea/ven;  and  to 
loose  on  earth,  so  as  that  what  is  loosed  is  loosed  in  heaven,  he 
is  puffed  up  with  pride,  not  knowing  the  design  of  the  Scrip- 
tures ;  2Jid.  puffed  wp  with  pride,  he  has  fallen  into  the  sna/re 
€fihe  devil  (1  Tim.  iii.  6,  7)." — T  iii.  In  Matth.  torn,  xii.  n. 
U,pp.  531-2. 

"  A  nd  thine  own  sovl  a  sword  shall  pierce,  thai  out  of  many 
hearts  thoughts  may  he  revealed  {Luke  ii.  35).  The  ^wughts 
in  men  were  evil,  which  were  therefore  revealed,  in  order  that, 
being  brought  out  openly,  they  might  be  destroyed,  and  being 
extirpated  and  dead,  they  might  cease  to  be,  and  He  might 
slay  them  who  died  for  us.  For  as  long  as  the  thoughts  were 
hidden,  and  not  openly  brought  out,  it  was  impossible  for 
them  to  be  utterly  extirpated.  Wherefore,  we  too,  if  we  have 
sinned,  ought  to  say,  /  Jia/oe  made  known  to  thee  my  sin,  and 
mine  iniquity  I  have  not  concealed.  I  have  said,  Twill  con- 
fess against  myself  mine  injustice  to  the  Lord  {Ps.  xxxi.  5). 
For  if  we  have  done  this,  and  have  revealed  our  sins,  not  only 

*  Whether  this  be  one  of  those  passages  which  the  early  heretics  eoiv 
rapted,  or  whether,  as  Huet  thinks,  it  is  the  heresy  afterwards  taught  by 
Hqss,  or  whether,  as  Lumper  imagines  {t.  ix.  De  Vita  et  Script .  Orig.  p, 
665),  it  be  capable  of  an  orthodox  meaning,  this  is  clear,  that  the  bishopB 
of  those  daj-s  claimed  t?ie  power  of  the  keys,  and  yindioated  that  olaim  by 
reference  to  Christ's  words  to  Peter. 


50  CONFESSION. 

to  Ood,  but  also  to  those  who  are  able  to  heal  our  wounds  and 
sins,'  our  sins  will  be  blotted  out  by  Him  who  saith,  Behold^  1 
will  Hot  out  thine  iniqmUea  as  a  doud,  and  tli/y  sma  as  a 
mist  {Is.  xliv.)" — T.  iii.  Sbm.  xvii.  in  Lucam^jpp.  953-4. 

St.  Cypbian,  L.  C. — "We  have  an  Advocate  and  an  In- 
tercessor for  our  sins,  Jesus  Christ,  our  Lord  and  our  God,  if 
only  we  are  penitent  that  we  have  sinned  in  time  past,  and 
confessing  and  understanding  our  sins  *  whereby  we  now  ofiend 
the  Lord,  we  promise,  for  the  future  at  least,  to  walk  in  His 
ways,  and  to  fear  His  commandments.  .  .  .  Who  shaU  sepanrate 
us  from  the  love  of  Christ?  &c.  {jRom.  viii.)  None  of  these 
can  separate  believers ;  nothing  can  rend  off  those  who  cleave 
to  His  body  and  blood." — ^.  vii.  ad  Clerumy  p.  42. 

After  proving  the  heinous  nature  of  apostasy,  he  says: 
"  Whosoever  withholds  these  truths  from  our  brethren,  de- 
ceives these  miserable  men ;  so  that,  whereas  they  may,  doing 
sincere  penitence  by  their  prayers  and  works,  make  satisfac- 
tion to  God,*  who  is  a  merciful  Father,  they  are  seduced  to 
perish  more  utterly,  and  they  who  might  raise  themselves, 
fall  lower.  For,  whereas  in  smaller  sins  sinners  do  penitence 
during  a  suitable  term,  and  according  to  the  order  of  discipline 
come  to  confession  (exomologesis),  and  by  the  imposition  of 
the  hands  of  the  bishop  and  of  the  clergy  receive  the  right  of 
communion,  now,  at  an  unsettled  period,  when  the  persecu- 
tion still  continues,  peace  not  yet  restored  to  His  Church,  they 
are  admitted  to  communion,  and  their  names  are  offered,*  and 

'  Si  .  .  .  reyelaverimuB  peccata  nostra  non  solum  Deo,  sed  et  his  qui 
possunt  mederi  yulneribus  nostris  atque  peccatis. 

*  Si  modo  nos  in  pneteritum  peccasse  poeniteat,  et  confitentes  atque  in> 
telligentes  peccat«  nostra. 

*  Deo  satisfacere. 

*  Offertur  nomen  eonim.  This  is  the  reading  retained  bj  Balnzius  and 
the  Benedictine  editors.  But  in  two  parallel  places,  where  the  whole  sys- 
tem of  penance  is  given  exactly  in  the  same  order  (Penitence,  Exomologe- 
sis, Imposition  of  Hands,  Communion),  and  almost  in  the  same  words,  we 
haye,  'Uhey  dare  to  offer  for  them  (offerre  pro  illis),  and  to  give  them  the 
encharist  to  profane,  that  is,  the  holy  body  of  the  Lord.** — JEp.  x.  ad  Mart, 
p.  61;  cf.  Up.  xi.  ad  Plehem,  p.  dB.    See  also  JEp.  Iv.  p,  282. 


CONFESSION.  51 

penitence  not  yefc  done,  confession  (exon^ologesis)  not  yet 
made,*  and  the  hand  not  yet  laid  npon  them  by  the  bishop 
and  clei^y,  the  eucharist  is  given  them,  though  it  is  written : 
Whosoever  shaU  eoat  ike  bread  or  drmk  the  chalice  of  the  Lord 
tmworthUy^  shaU  he  guiUy  of  the  body  amd  of  the  blood  of  the 
LordP — Ep.  ad  Clerum^p.  49.  See  also  Ep,  x.  p,  51 ;  xi.^. 
63;  xiii.;  xiv.;  xxi.;  and  cf  Ep.  xiL 

"  But  if  we  find  that  no  one  ought  to  be  prohibited  from 
doing  penitence,  and  that  to  those  who  implore  and  entreat 
the  mercy  of  the  Lord,  according  as  He  is  merciful  and  of 
tender  pity,  peace  may  be  granted  by  His  priests,  the  groan- 
ing of  the  sorrowers  is  to  be  allowed,  and  the  fruit  of  peni- 
tence is  not  to  be  denied  to  those  that  grieve.  And  because 
in  hell  (inferos)  there  is  no  confession,  nor  can  confession 
(exomologesis)  be  made  there,  they  who  from  their  whole 
heart  are  penitent  and  entreat,  ought  meanwhile  to  be  re- 
ceived into  the  Church,  and  in  it  to  be  reserved  for  the  Lord, 
who,  when  He  shall  come  to  His  Church,  will  surely  judge  of 
those  whom  He  shall  find  within  it." — Ep.  lii.  Antoniano. 
See  also  Ep.  Iv.  ad  Comdhbrn, 

"  H  one  of  these  (who  have  vowed  virginity)  shall  be  found 
to  have  been  corrupted,  let  her  do  full  penitence,  because  she 
who  has  done  this  crime  is  an  adulteress,  not  to  a  husband,  but 
to  Christ,  and  therefore,  a  due  time  having  been  appointed, 
let  her  afterwards,  when  confession  (exomologesis)  has  been 
made,  return  to  the  Church." — Ep.  Ixii.  ad  Pomponiumy  p. 
219. 

"  God  perceives  the  things  that  are  hidden,  and  considers 
those  that  are  hi(^en  and  concealed*  None  can  escape  the 
eye  of  God.  He  sees  the  heart  and  breast  of  every  person, 
and  he  will  judge,  not  only  our  actions,  but  also  our  words 
and  thoughts.  He  regards  the  minds  of  all,  and  the  wishes 
conceived  even  in  the  hidden  recesses  of  the  breast.  In  fine, 
how  much  loftier  in  faith,  and  in  fear  (of  God)  superior,  are 
they  who,  though  implicated  in  no  crime  of  sacrifice,  or  of 
^  Nondum  poenitentia  acta,  nondum  exomologesi  facta. 


52  CONFESSION. 

accepting  a  certificate,  yet  because  they  have  only  had  thought 
thereof,  this  very  thing  sorrowingly  and  honestly  confessing 
before  the  priests  of  God,  make  a  confession  (exomologesis)  of 
their  conscience,  expose  the  burden  of  the  soul,  seek  out  a 
salutary  cure  even  for  light  and  little  wounds,*  knowing  that 
it  is  written,  God  wUl  not  he  mockedP — De  LapsiSyp.  382. 
See  also  the  extract  from  the  same  treatise,  p,  377,  given 
under  the  "  JSiu^hari^t^^ ;  and  also  under  "  Contrition.^^ 

"  It  is  true  that  he  has  sinned  less  by  not  seeing  the  idols, 
and  by  not  profaning  the  sanctity  of  the  faith  in  the  gaze  of 
the  surrounding  and  insulting  crowd,  and  by  not  polluting  his 
hands  with  the  fatal  sacrifices,  nor  staining  his  lips  by  the  acr 
cursed  food.  This  avails  him,  that  his  guilt  be  less,  not  that 
his  conscience  be  innocent.  He  can  attain  to  the  pardon  of 
his  crime  more  easily,  still  he  is  not  free  from  guilt,  and  let 
him  not  cease  from  doing  penitence,  and  supplicating  God's 
mercy,  lest  what  seems  less  in  the  nature  of  the  crime  be  ag- 
gravated by  neglected  satisfaction.  I  beseech  you,  most  dear 
brethren,  let  each  confess  his  sin,  whilst  he  that  has  sinned  is 
yet  among  the  living,  while  his  confession  can  be  admitted, 
while  the  satisfaction  and  Hie  remission  made  through  the 
priests  are  pleasing  before  the  Lord."  * — Ibid.  p.  383.  For 
continuation,  see  *'  Contrition.^^  See  also  the  extract  given 
from  Ep.  liv.  given  tmder  "  Penaiioe?^ 

FmiiiLiAN,  G.  C. — See  the  extract  given  under  "  The  Evr 
cha/ristP 

OENTUKY  rV. 

Laotantius,  L.  0. — ^Explaining  Jerem.  iv.  3,  4,  he  says, 
■"  God  hereby  admonishes  us  not  to  have  a  veiled  breast,  that 

1  Hoc  ipsum  apud  sacerdotes  Dei  dolenter  et  simpliciter  confltentes,  ezo- 
mologesin  conscientiie  faciunt,  animi  sui  pondus  exponunt,  salutarem  me- 
delatn  parvis  licet  et  modicis  vulneribus  exquirunt. 

*  Confiteantur  singali  delictum  suum  dam  adhuc  qui  deliquit  in  saccule 
est,  dum  admitti  confessio  ejus  potest,  dum  satisfactio  et  remissio  facta  per 
sacerdotes  apud  Dominum  grata  est.  The  heading  of  section  114  of  l%h. 
iiL  Testimonior.  is  "  That  while  any  is  in  the  flesh,  he  ought  to  make  con- 
fession;" in  proof  of  which  he  adduces  passa^^  from  the  Psalms  and 
Prophets. 


CONFESSION.  53 

is,  not  to  cover  any  shameful  deed  within  the  secrets  of  the 
conscience.'  This  is  that  circumcision  of  the  heart  of  which 
the  prophets  speak ;  a  circumcision  which  God  has  transferred 
from  this  mortal  flesh,  to  the  soul,  which  is  alone  to  abide. 
For  He,  desiring,  according  to  His  ever-enduring  mercy,  to 
provide  for  our  life  and  salvation,  set  before  us  penitence, 
in  that  circumcision ;  so  that,  if  we  have  laid  bare  the  heartj 
that  is,  if,  having  confessed  our  sins,  we  have  made  satisfaction 
to  God,  we  obtain  pardon,  which,  to  the  contumacious,  and  to 
those  who  conceal  what  they  have  done,  is  denied  by  Him  who 
looks  not  on  the  face,*  as  man  does,  but  into  the  inmost  re- 
cesses and  secrets  of  the  breast." — Dwin.  Instit.  I.  iv.  c.  17. 

"  As  every  sect  of  heretics  thinks  its  followers  are,  above  all 
others,  Christians,  and  its  own  the  Catholic  Church,  it  is  to  be 
known  that  that  is  the  true  (Catholic  Church)  wherein  is  con- 
fession and  penitence,  which  wholesomely  heals  the  wounds 
and  sins  to  which  the  weakness  of  the  flesh  is  subject."  * — Ibid^ 
I  iv.  c.  30. 

"  The  state  of  frailty  of  our  nature  does  not  sufEer  any  one 
to  be  without  a  fault.  The  last  remedy,  therefore,  is,  to  fly 
to  penitence,  which  holds  not  the  lowest  place  amongst  the 
virtues,  inasmuch  as  it  is  the  amendment  of  one's  self ;  so  that, 
when  we  happen  to  have  fallen,  whether  in  word  or  deed,  we 
may  at  once  repent,  and  acknowledge  *  that  we  have  trans- 
gressed ;  and  beg  of  God  pardon,  which,  according  to  His  merci- 
fulness. He  will  not  refuse,  except  to  such  as  persevere  in 
their  error.  Great  is  the  aid  of  penitence,  great  the  comfort. 
It  is  the  healing  of  wounds  and  of  sins  ;  it  is  hope,  it  is  the  har- 
bor of  salvation,  which  whoso  sets  aside,  he  cuts  off  from  him- 
self the  way  of  life,  because  none  can  be  so  just  as  that  peni- 

'  Ne  quod  pudendam  facinus  intra  conscientiie  secreta  velemur. 

»  Si  cor  nudaverimus,  id  est,  si  peccata  nostra  confessi  satis  Deo  feeeri- 
mns,  veniam  oonsequamur,  qu»  contumacibus,  et  admissa  sua  celantibus 
negatur. 

'  Sciendum  est,  illam  esse  veram,  in  qua  est  confessio  et  pGQnitentia,  quaa 
peocata  et  vulnera  qoibus  subjecta  est  imbecillitas  camis,  salubriter  carat. 

*  Fateamur. 


54  CONFESSION. 

tence  is  never  necessary  for  him.  But  we,  even  though  we 
have  no  sin,  shoald  jet  confess '  to  God,  and  make  supplicar 
tion  also  for  our  sins,  and  give  thanks  even  in  the  midst  of 
evil.  Let  us  always  render  this  service  to  God.  For  humility 
is  dear  unto  and  beloved  of  Grod,  who,  since  He  sooner  accepts 
a  sinner  that  confesses,'  than  a  just  but  proud  man,  how  much 
rather  will  He  accept  a  just  man  that  confesses,  and  lift  him 
high  in  the  heavenly  kingdoms  according  to  his  humility." — 
EpiUyin^  Div.  Instit.  o.  67. 

EusEBius,  G.  C. — *'  It  is  said  that  the  Emperor  Philip,  being 
a  Christian,  wished,  in  the  last  vigil  of  Easter,  to  share  with 
the  people  in  the  prayers  of  the  Church,  but  that  he  was  not 
permitted,  by  the  person  who  then  presided,  to  enter,  until  he 
made  his  confession  (exomoIogeslB),*  and  classed  himself  with 
those  who  were  separated  on  account  of  their  sins,  and  who 
stood  in  the  place  of  penitence ;  for  that  otherwise,  on  account 
of  his  many  sins,  he  would  never,  until  he  had  done  this,  be  re- 
ceived by  him.  It  is  said  that  he  willingly  obeyed." — JSFiti. 
Ecdes.  L.  vi.  c,  34. 

"  Novatus  (Novatian),  a  presbyter  of  the  Eoman  Church, 
having  risen  up  arrogantly  against  the  lapsed,  as  though  there 
were  no  hope  of  salvation  for  them,  not  even  if  they  fulfilled 
what  IB  required  for  a  sincere  conversion  and  a  pure  confes- 
sion (exomologesis),*  became  the  leader  of  a  sect  of  his  own, 
who,  in  the  pride  of  their  understanding,  called  themselves 
the  Cathari."— 7J?'rf.  Z.  vi.  o.  43. 

"  /<w7i,  /  am  He^  that  blot  out  thine  iniguUtesJ^or  my  own 
aake^  amd  I  will  not  reinemher  thy  nns.  Do  thou  remember j 
and  we  will  plead  together  {Is.  xliii.)  For  excellent  is  the  re- 
membrance of  past  sins  confessed  by  means  of  the  exomolo- 
gesis.*     Therefore  does  He  add,  Do  ihou  first  declare  thy 

>  Conflteri.  •  Peccatorem  confitentem.  ^*E^o^oXoy^i6a(SBau 

•  Mrf8^  ei  ndvra  rd  eii  kici6Tpo<p^v  yyrfdiar  xal  xaBapdy  Hojio- 
Xoyrfdty  iittreXolev. 

•  KaX?)  yap  rf  uyf?^V  ^^^  itporepoay  d^aprtfudrfoy  di'  i^ouoXo- 
ytf6eQDi  H7jyopovidiy7j» 


CONFESSION.  56 

transffresHonSy  tiiat  thou  mayest  be  justified.  For,  doing  this, 
thou  shalt  be  justified,  for  a  just  mem  is  his  own  accuser  in 
the  first  instance  {Prov,  xviii.)" — Comm,  in  Hesai,  o.  xliv.  T. 
ii.j}.  526,  JVbv.  OoU,  Mordf.  This  exomologesis  is  frequently 
mentioned  in  Com/m,  in  Ps. 

St.  ANTHONr,  G.  C. — "  Let  us  now  revert  to  that  shame 
which  is  full  of  grace  and  glory.  Be  not,  then,  ashamed  to  do 
whatsoever  is  in  accordance  with  the  will  of  God ;  neither  be 
aahamed  to  learn  the  Lord's  doctrines  and  words,  nor  to  dis- 
close to  thy  priest  thy  sins."  * — Sermones  ad  Monach,  Sect,  12, 
I}e  Verecundiay  OaUand,  T.  lY.p,  656. 

^^  The  most  excellent  of  all  the  works  that  man  can  do  is,  to 
confess  his  sins  before  God  and  his  elders." ' — Admonit.  ad 
Monach,  Ibid,  p,  705. 

St.  Jahes  op  Nisibis,  G.  0. — "  Fropi  the  time  that  Adam 
transgressed  the  commandment,  sin  reigned  .  .  .  until  our 
Lord  who  took  and  fastened  it  to  the  cross.  Still  do  its  stings 
remain  and  pierce  many.  There  is  not  a  disease,  or  a  pain,  to 
which  a  cure  and  a  remedy  cannot  be  applied,  provided  a  skil- 
ful physician  be  called  in.  But  they  who  are  woimded  in  our 
conflict  have  the  remedy  of  penitence,  which  being  applied  to 
their  wounds,  they  are  healed.  O  ye  physicians,  the  disciples 
of  our  skiKul  physician,  take  unto  yourselves  the  remedy, 
whereby  the  wounds  of  the  afflicted  may  be  ctired.  .  .  .  He 
that  has  been  wounded  in  battle  is  not  ashamed  to  put  himseU 
into  the  hands  of  a  skiUul  physician,  seeing  that  he  received 
his  wound  through  the  severity  of  the  contest ;  and  the  king 
rejects  him  not  when  cured,  but  places  liim  in  the  list  of  his 
veteran  troops:  so  neither  ought  he,  whom  the  devil  has 
wounded,  to  be  ashamed  to  confess  his  failings ;  to  fly  from 
him ;  and  to  implore  the  medicine  of  penitence.  For  he  that 
is  ashamed  to  lay  open  his  wounds  to  a  physician,  from  his 

1  Neo  Domini  doctrinas  edisoere  .  •  .  verearis,  aut  tua  sacerdoti  tuo 
peocata  aperire  te  pudeat. 

*  Opus  pnestantissimum  omnium  quod  homo  pnestare  potest,  est,  at  peo- 
oata  sua  confiteatur  coram  Deo  suisque  majoribus. 


56  CONFESSION. 

wounds  being  corrupted,  his  whole  body  is  infected ;  whilst  he 
who  is  not  ashamed  has  his  wounds  cured,  and  returns  to  the 
fight.  And  whereas  he,  that  has  contracted  a  deadly  illness, 
hopes  not  for  cure,  nor  again  puts  on  his  wanted  armor ;  he 
that  is  overcome  in  our  warfare  may  hope  for  a  cure,  if  he 
say,  ^I  have  sinned,'  imploring  penitence;  but  he  that  is 
ashamed,  cannot  be  cured,  because  he  will  not  disclose  his 
wounds  to  the  physician,  who  receives  twopence  {Luke  x.  36), 
and  out  of  them  cures  all  that  are  wounded.  And  you  who 
are  the  disciples  of  our  physician,  as  you  are  endowed  with 
the  power  of  healing,  take  care  that  you  be  not  an  obstacle  in 
the  way  of  the  cure  of  those  who  need  medicine ;  but  you 
will  apply  thfe  medicine  of  penitence  to  him  who  shows  you  his 
wounds.  And  he  who  is  ashamed  to  manifest  his  evil,  do  you 
admonish  him  not  to  conceal  it  from  you.  And  when  he  shall 
have  disclosed  it  to  you,  do  not  bring  it  forward  in  public,  lest 
through  him  even  they  too  who  are  innocent,  be  ^teemed 
guilty  and  criminal  by  enemies  who  hate  us.  The  military 
legion,  in  which  many  fall  wounded,  is  most  despised  by  the 
enemy.  [He  continues  to  contrast  the  wounded  soldier  and 
the  sinners  who  conceal,  or  make  known  their  wounds.]  But 
let  him  who  has  discovered,  and  been  cured  of  his  wound,  be- 
ware of  being  again  wounded,  in  the  place  where  he  received 
his  former  wound,  and  was  cured.  For  it  is  diflScult  for  a 
skilful  physician  to  heal  the  part  that  has  been  often  wounded, 
as  the  wounds  of  cicatriced  places  are  not  easily  cured.  .  .  . 
To  you  who  have  already  been  wounded,  I  give  this  counsel 
and  say,  *  Be  not  ashamed  of  saying,  we  have  been  maimed  in 
battle.  Receive  a  medicine  without  price,  and  be  ye  con- 
verted, and  steadfast,  lest  ye  perish.'  I  will  bring  to  your  me- 
mory, O  physicians,  something  that  is  written  in  the  books  of 
our  skilful  physician,  for  He  prohibits  not  penitence.  For 
when  Adam  had  sinned.  He  called  him  unto  penitence,  saying, 
WTiere  art  thouy  Adam  f  and  he  hid  his  sins  from  Him  that 
searclieth  the  heart,  and  excused  himself  because  Eve  had  de- 
ceived him.    And  because  he  confessed  not  the  sin  of  his 


CONFESSION.  57 

tranBgressions,  the  sentence  of  death  was  passed  against  him, 
and  all  that  sprang  from  him.  .  .  .  Ton  see,  then,  dearly  be- 
loved, of  what  benefit  it  is  to  confess,  and  to  be  awakened 
from  iniquity.  And  do  you  hearken,  who  have  the  keys  of 
the  gates  of  heaven,  and  open  the  gate  to  the  penitent,  and 
follow  what  the  blessed  Apostle  has  said :  If  a  mem  he  over- 
taken m  amy  fa/ult^  you  who  are  spiritual  strengthen  such  a 
one  in  the  spirit  of  meekness  {Gal.  vi.  1). 

"  Be  likewise  on  your  guard,  lest  any  of  you  fall  into  temp-  . 
tation.  The  Apostle  feared,  and  said,  in  his  alarm,  of  him- 
self :  Perhaps  I  who  han)e  preacTied  to  others  may  he  found 
utterly  a  castaway.  Whosoever,  therefore,  amongst  you  shall 
be  scandalized  at  another's  sin,  saith  he,  do  not  judge  him  as 
an  enemy,  but  correct  him  as  a  brother,  lest,  being  separated 
by  you,  he  be  received  by  the  devil.  .  .  .  But,  penitents,  to 
you  I  again  say,  do  not  cast  aside  the  remedy  which  has  been 
given  to  you  unto  salvation.  For  thus  say  the  Scriptures : 
They  who  confess  their  smSj  amd  restrain  themselves  from 
theniy  on  such  the  Lord  wiU  ha/oe  mercy.  [He  then  illustrates 
this  by  many  examples  from  Scripture,  and,  amongst  the  rest, 
by  the  denial  of  Peter,  as  follows :]  And  Simon,  the  head  of 
the  Apostles,  he  who  denied  Christ,  saying,  I  saw  Him  not^ 
and  cursed  and  swore  that  he  knew  Him  not,  as  soon  as  he  of- 
feired  unto  God  contrition  and  penitence,  and  washed  his  sins 
in  the  tears  of  his  grief,  our  Lord  received  him,  and  made 
him  the  foundation,  and  called  him  the  rock  of  the  edifice  of 
the  Church.  .  .  .  AU  these  things  have  I  written  to  thee, 
dearly  beloved,  because  in  this  our  age  there  are  many,  who, 
choosing  an  ascetic  life,  have  by  vow  consecrated  themselves 
to  Grod.  And  we  are  engaged  in  a  contest,  and  are  at  war 
with  an  enemy  that  fights  against  us,  and  strives  to  bring  us 
back  to  our  former  state,  seeing  that,  having  recovered  our 
liberty,  we  have  gone  out  from  him.  But  there  are  some  of 
you,  who  are  overcome  and  are  wounded.  Of  these,  some 
there  are  who  acknowledge  themiselv^s  debtors  and  guilty,  and 
take  care  to  justify  them.8elves  by  manifesting  tne  guiltiness  of 


58  OOSWtaBKESL 

ihm  finfiy  wliilst  othersite  in  saA  pennerseiieaB  of  mind,  as 
DOl  to  come  to  penlience.  And  for  their  dame,  thej  die  by 
aieo>nd  dearh,  aztd  bear  not  in  mind  tke  searcher  qf  ike  rems, 

^TLere  is  also  that  person  that  ecmfeases  dn^  and  penitqicft 
k  nc4  granted  hfm.  Oh  thon  dispenser  of  Christ*  gnnt  peni- 
tence  in  the  name  of  Christ,  and  remembo*  that  thv  Lord  does 
not  reject  the  penitent.** — Serw^  viL  de  P^miL  n.  1,  2,  3,  5, 6, 
It,  GaUnnd.  T.  v.' 

8t.  Uilakt  of  Porrmu,  L.  C. — See  the  pasBige  abeady 
given  under  the  head  ^^PtnanoeP 

Explaining  P^  cxriiL  iLii.  3).  22,  he  aaya,  "  The  praphet 
has  al^TO  taken  into  aooonnt  oar  infinnitr.  He  knows  indeed 
that  tliere  are  within  ns  certain  things  whidi  may  be,  throng 
the  merer  of  God.  taken  away  from  us.  He  knows  that  He  is 
to  be  supplicated  by  such  a  confession  of  sins,  as,  though  we 
haye  things  descrying  reproof,  we  are  not  reproyed ;  for  sin  is 
to  be  confessed,  in  order  that  pardon  may  be  obtained-"  * — 


>  *'  The  Lonl  has  set  flis  di^Kosers  over  His  whok  treasuy.  And  for* 
tber  He  has  given  into  their  hands  chains,  and  the  prison-house  with  the 
imph-v^ued,  and  granted  them  anthority  io  bind  and  to  loose.  The  dispen> 
sers  have  ^et  aside  and  abandoned  love,  and  mercv,  and  peace,  and  the 
whole  treasure  genenilj;  and  have  chosen  to  tafc^  chains  and  fetters* 
aofi  have  become  jailers,  and  keepers,  and  execntioners,  and  &steners  of 
chains,  in-stcad  of  dispensers  of  a  most  exceUent  treasure  which  might  be 
fonnd  hj  all  men.  He  who  comes  in  is  bound,  and  he  who  goes  out  is  ex- 
communicated; and  he  that  sins  and  transgresses  in  what  relates  to  God, 
bnt  yieM-)  a  certain  obedience  to  the  jailers,  thev  absolve  him  from  those 
chains,  and  say:  '  God  is  merciful  and  forgiving,  and  the  expiator  of  sins; 
come,  enter  confidently,  and  pray:'  whilst  he  who  transgresses  in  what  re- 
lates to  tbcmselved,  be  the  offence  never  so  slight,  they  say  to  him :  '  Thou 
art  bound  and  accursed  in  heaven  and  on  earth ;  and  woe  to  him  that  even 
speaks  to  liim.'  "St.  James  Nisib.  Sermo  Unic.  seu  Epist.  Synod'  n.  2S, 
Oalland,  t.  v.  p.  cxlix. 

•  Con fi tend  ura  enim  crimen  est,  ut  obtineator  et  venia.  St-  Hilary  is 
sometimes  a<ldiiced  as  not  furnishing  evidence  in  favor  of  sacramental  con- 
feesion.  A  collation  of  the  passages  given  here,  with  that  given  already 
under  the  head  **  Pe?iance,**  will  enable  the  reader  to  decide  on  the  accu- 
racy of  this  aFscrtion.  Most  of  the  objections  produced  arise  from  not  ob- 
serving that  confe«<«ion  is  used  in  two  meanings  by  St.  Hilary,  one  being 
to  God  only,  namely,  praise,  and  the  other  the  confession  of  sin,  as  ex- 
plained in  the  extract  under  **Penance.^^  The  following  passage  ought 
to  be  carefully  noticed:  **  Let  the  people  confess  (oonfiteantur)  to  Tkee,  O 


CONFESSION.  59 

Tract,  in  Ps.  cxviii.  {LU.  3),  n.  19,  jjp.  296-9Y.  See  also  Ibid. 
ii^.  6,n.  4,i>.  800,  r.L 

"  There  is  the  most  powerf nl  and  most  useful  medicine  for 
the  diseases  of  deadly  vices,  in  their  confession.  But  confes- 
sion of  sin  is  not  as  an  open  acknowledgment  of  things  un- 
known by  others,  as  if  a  thief  interrogated  about  a  theft,  or  a 
homicide  about  a  murder,  make  a  confession ;  nor  as  though 
God,  who  searoheth  the  reins  and  the  heart,  being  ignorant, 
needs  thy  confession  for  His  knowledge, — ^He  who  readily  sees 
into,  not  only  what  has  been  thought,  but  what  will  be 
thought.  But  confession  of  sin  is  this,  that  what  has  been 
done  by  thee  thou  confess  to  be  a  sin,  through  thy  convic- 
tion that  it  is  a  sin.  For  there  is  no  one  that  engages  upon 
any  act  that  he  performs,  without  either  some  pleasure  as  its 
fruit,  or  without  a  persuasion  that  there  is  something  of 
good  in  it :  either  thinking  the  act  right,  or  taking  pleasure 
in  it.  But  when,  through  God's  teaching,  and  the  reason- 
ableness of  what  is  true,  he  comprehends  that  what  he  has 
chosen  under  the  appearance  of  usefulness  or  of  pleasure, 
is  a  sin ;  through  his  conviction  of  sin  he  confesses  that  what 
he  has  done  is  sinful.  .  .  .  Sins,  therefore,  must  be  ceased 
from,  after  that  in  confession  there  is  conviction  of  sin  ;  and 
the  confession  is  to  be,  as  the  prophet  teaches,  with  the  whole 
heart ;  not  in  part,  nor  with  a  partial  operation  of  the  sins, 
now  known  to  us,  yet  abiding  within  us.  For  what  if  one  that 
is  penitent  on  account  of  theft,  should  increase  his  money  by 
unjust  and  foul  gains  ?  He  will  not  indeed  be  a  thief,  but  he 
will  be  covetous  and  an  extortioner." — Tract,  in  Ps.  cxxxviii. 
«.  2-3,  jpp.  655-56.  See  also  the  extract,  from  Tr.  m  Pa. 
cxviii.,  given  under  "  Contrition^ 

St.  Athanasits,  G.  C. — ^^ Enter  into  His  gates  with  confes- 

God,  let  cUlpeopU  give  praise  (ooii&tQsjitwc)  to  Thee. — Pis.  Ixvi.  6.  We  And 
that  confession  is  to  be  treated  of  in  two  respects— one,  the  confession  of 
sins,  where  in  the  desert  at  the  Jordan,  they  confessed  that  thej  had  sins; 
the  other,  the  praise  of  God,  as  when  the  Lord  says  to  the  Father,  I  give 
praise  to  Thee  (conftteor),  0  Father,  Lord  of  Heaven  (St.  Matt.  xi.  25)."— 
Tract,  in  Pe.  Ixvi.  n.  6,  p.  210. 


60  CONFESSION. 

sion  *  {Ps,  xcix.  4)1  He  calls  the  Church  on  earth  ths  gates  of 
the  Lord,  in  which  (Church)  we  must  make  confession,*  pro- 
claiming our  past  transgressions,  and  we  must  make  known  the 
benefits  conferred  upon  us." — Expos.  inPs.  cxix.  T,  Lp.  936. 

"  As  man  is  illuminated  with  the  grace  of  the  Holy  Spirit 
by  the  priest  that  baptizes,  so  also  he  who  confesses  in  peni- 
tence, receives  through  the  priest,  by  the  grace  of  Christ,  the 
remission  (of  sins)."  * — Prog,  {ut  videiur)  ex  Lih,  contr.  Novat. 
T,  iii.^.  75 ;  and  in  MontfaucorCe  Nova  Collect  T.  \\.p.  103, 

St.  Cybil  of  Jebusalem,  G.  C. — "  Put  off  the  old  man^  wJio 
is  corrupted  according  to  the  deceitful  luatSy  by  means  of  the 
confession  (exemologesis),*  that  you  may  put  on  the  new  man. 
.  .  .  The  present  is  the  season  of  confession  (exomologesis) : 
confess  the  things  that  thou  hast  done,  whether  in  word,  or  in 
deed ;  *  the  things  done  in  the  night,  and  those  in  the  day. 
Confess  in  an  acceptable  timcy  and  in  a  day  of  salvation^  re- 
ceive the  heavenly  treasure." — Catech.  i.  n,  2-5,  pp.  17-18. 

"  Let  us  come  to  blessed  David,  and  take  him  for  an  en- 
sample  of  repentance.  He  fell,  that  great  man.  Walking  in 
the  evening  on  the  house-top,  after  sleep,  he  looked  unguard- 
edly, and  was  moved  by  human  passion.  The  sin  was  com- 
pleted, but  at  the  same  time  perished  not  that  candor  of  mind 
which  confesses  a  transgression.  Nathan  the  prophet  came,  a 
speedy  reprover,  and  physician  of  the  wound :  ITie  Lord  ia 
a/ngry^  he  says,  amd  thou  host  sinned.  .  .  .  And  David  replies 

*  '"By  i^oMoXoytjdet. 

**Ev  p  i^oiuoXoyet($Bcn  Bel.  On  the  words  1  will  confess  to  Thos 
{i^otio\oyrf6o^ai)  in  uprightness  of  heart  (Ps.  cxviii.  7),  he  says,  "  After 
the  prayer,  he  also  lays  down  with  what  disposition  of  the  will.  But  con- 
fession (ff  k^ofioXo  ytfdti)  is  the  beginning  of  saWation.'* — Expos,  in  Ps. 
cxriii.  t.  i.  p.  058. 

'  Ovrooi  xai  6  k^o^oXoyovuBvoi  hv  fierayoia  Std  rov  iepiosti 
Xafifidvet  rrfv  a<pe6ty  x^P^^^  Xptdrov. 

*  ^td  rrji  HoMoXoyifdeooi. 

*  *Eio^oX6y7f6at  rd  nEtcpay^ivay  rd  kv  Xoyot),  vd  iv  epy(o.  Milles, 
in  his  edition  of  St.  Cyril,  says  in  loco,  **  Confessio  omnium  peccatomm 
baptismum  (ad  exemplum  baptismi  Joannis)  semper  praxjedebat.  Hoc  pin- 
rimis  SS.  Patrum  testimoniis  probari  potest."  lie  quotes  Tertvl,  DeJBapHs. 
e,  20;  Greg.  Naz.  Or.  40;  Euseh.  De  Vita  Const.  I  iy.  c.  61. 


CONFESSION.  61 

to  his  visitor,  or  rather  through  him  to  Him  that  sent  him,  1 
have  tinned  against  the  Lard,  Th'ou  seest  the  humility  of 
mind  of  the  king;  thou  seest  his  confession.  Had  he  not 
been  convicted  by  any  one  ?  Were  not  many  privy  to  the 
matter  ?  The  matter  was  done  quickly,  and  the  prophet  was 
present  immediately  as  an  acctiser,  and  the  sinner  confesses 
the  evil.  And  as  he  confessed  ingenuously,  he  obtained  a  most 
speedy  cure :  for  the  prophet  Nathan,  who  had  threatened 
him,  says  at  once,  And  the  Lord  hath  taken  away  thy  sin.  .  .  . 
But  blessed  David,  for  all  he  heard.  The  Lord  hoith  taken  away 
thy  sin,  shrunk  not  from  repentance  though  a  king,  but  put  on 
sackcloth  instead  of  purple,  and  instead  of  his  gilded  thrones, 
the  king  sat  down  in  ashes  on.the  ground,  and  not  only  sat  in 
ashes,  but  had  ashes  for  his  food,  as  he  himself  saith,  /  have 
eateri  ashes  like  bread;  and  he  wasted  with  tears  his  lustful 
eye :  Every  night  1  will  wash  my  bed^  I  will  waier  my  couch 
with  my  tears  {Ps,  vi.)  When  his  lords  urged  him  to  eat 
bread,  he  would  not  yield,  he  prolonged  his  fast  for  seven 
whole  days.  If  a  king  thus  confessed,  oughtest  not  thou  a 
private  man  to  confess  ?  *  .  .  .  Thou  seest  that  it  is  a  good 
thing  to  confess :  thou  seest  that  for  the  repentant  there  is 
salvation.  .  •  ,  Beware  lest  thou  rashly  mistrust  the  power  of 
repentance :  wouldest  thou  know  what  great  force  repentance 
has  ?  wouldest  thou  know  the  strong  weapon  of  salvation,  and 
learn  what  force  confession  has  ?  An  hundred  and  eighty-five 
thousand  enemies  did  Ezechias  put  to  flight  through  confession. 
.  .  .  What  then  ?  He  who  gave  Nabuchodonosor,  after  such 
acts,  on  Ids  confession,  pardon  and  the  kingdom,  shall  He  not 
give  to  thee,  on  repenting,  the  remission  of  sins,  and  the  king- 
dom of  heaven,  if  thou  conduct  thyself  in  a  worthy  manner  ? 
The  Lord  is  loving  to  men,  and  swift  to  pardon,  but  slow  to 
punish.  Let  no  one  then  despair  of  his  own  salvation.  Peter 
the  chiefest,  and  the  foremost  of  the  Appstles,  before  a  little 
maid  thrice  denied  the  Lord,  but  moved  to  penitence,  he  wept 
bitterly,  and  to  weep  shows  a  heartfelt  repentance ;  and  on 
*  2v  6  iSioaTTfS  ovx  6<peiXsii  i^ouoXoy7j6a6Bat. 


62  OOKFESSION. 

this  acconnt  not  only  did  he  receive  remission  for  the  denial, 
but  also  his  apostolic  dignity  was  not  taken  from  him." — 
Catech.  ii.  n.  12, 13,  16, 19. 

St.  Grbooby  of  Nyssa,  Q.  C. — "  What  then,  to  proceed  in 
order,  do  we  now  learn  in  the  third  place !  A  lesson  which, 
I  think,  of  all  others  is  especially  suitable  ta  those  who  as- 
semble in  our  churches, — I  mean  the  confession  (exomologesis) 
of  whatsoever  has  not  been  done  according  to  reason,  a  con- 
fession which,  by  means  of  the  manifestation  of  unbecoming 
deeds,*  generates  in  the  soul  a  feeling  of  shame.  For  this 
shame  seems  implanted  in  man  as  a  great  and  powerful  thing 
to  put  sin  to  flight, — ^implanted  there,  I  believe,  for  this  very 
end  by  the  Almighty,  that  this  disposition  of  soul  might 
cause  us  to  turn  aside  from  evil.  .  .  .  This  feeling,  then,  in 
the  case  of  persons  ensnared  into  any  transgression,  would  be 
enough  td  prevent  them  from  falling  any  more  into  any  of 
those  things  of  which,  to  their  shame,  they  have  had  proof. 
If  this  be  so,  and  the  Word  has  implanted  the  feeling  re- 
quired, so  as  that  this  disposition  is  naturally  inbred  as  a  pro- 
tection against  sin,  it  is  fitting  to  account  as  a  lesson  peculiar 
to  the  Church,  the  rectitude  arising  from  the  manifestation  of 
sins.  For  by  this  means  it  is  in  our  power  to  protect  the 
soul  with  the  shield  of  shame.  For  as,  when  a  man  has,  by 
excess  in  eating,  accumulated  within  him  certain  indigestible 
humors,  and  the  body  begins  to  suffer  from  inflammation, 
the  illness  has  to  be  treated  by  the  knife  and  the  caustic,  the 
sight  of  the  scar  left  by  the  burning  is  a  kind  of  admonition 
for  the  rest  of  his  life  against  any  such  irregularity ;  so  he 
that  has  stigmatized  himself  by  the  manifestation  of  things 
that  were  hidden,*  preserves  the  memory  of  the  feeling  of 
shame,  as  a  warning  for  the  rest  of  his  life." — jT.  i.  in  Ecdea. 
ffom.iljpp.S95,  397. 

'  Atotcoov  i^ayopevdBODi, 

*  KaXoy  kdrtv  tStor  ^idBijua  rif^  kxHXij6{a%  ^yipiacfOat,  ro  Std 
T^i  Hayopevdeoai  roSv  iceit\7ffXfi7ffi^v<oy  xaropQoofia. 

'  OvroiH  6  drrfXtrevdai  eavrSr  6td  rtji  toSv  xpv<picov  h^ayoptv^ 
deooi. 


COKFBSSION.  68 

"  Whoso,  by  secret  theft/  has  usurped  what  belongs  to  an- 
other, and  has  afterwards  manifested,  by  means  of  an  open 
declaration,  his  transgression  to  the  priest,*  he  will  cure  his 
wound  by  zeal  in  a  direction  oppose^  to  his  (former)  disposi- 
tion ;  I  mean,  by  giving  his  substance  to  the  poor,  in  order 
.  that  by  the  distribution  of  what  he  possesses,  he  may  clearly 
show  that  he  is  cleansed  from  the  disease  of  avarice," — T.  ii 
Epi%.  Canon,  ad  Letoium^p.  122. 

St.  Gbbgoby  ot  Nazianzum,  G.  C. — Having  contrasted 
baptism,  as  a  means  of  efiacing,  sin,  with  penitence,  he  says : 
**  Perhaps  thou,  oh  good  and  beneficent  husbandman,  wilt 
beseech  the  master  yet  awhile  to  spare  the  fig-tree,  and  not, 
because  called  barren,  to  cut  it  down,  but  suffer  thee  to 
manure  round  it,  with  tears,  that  is,  and  groans,  and  prayers, 
prostrations  on  the  earth,  watchings,  with  wasting  of  mind 
and  body,  and  that  amendment  which  is  by  means  of  confes- 
sion, and  a  more  humble  mode  of  life."  * — T.  i.  or.  xl.^.  642. 

"  Dp  not  think  it  unbecoming  in  thee  to  confess  thy  sin,* 
knowing  how  John  baptized,  that  thou  mayest  escape  shame 
hereafter,  by  being  ashamed  here  ;*  since  that  shame  is  a  part 
of  the  punishment  of  hereafter ;  and  thou  wilt  thus  show  that 
thou  hast  truly  hated  sin,  when  thou  hast  exhibited  it,  and 
triumphed  over  it,  as  a  thing  that  is  deserving  of  contempt." 
— Ibid.  p.  667. 

"  Let  us  not  wait  to  be  accused  by  others,  but  become 
searchers  of  ourselves ;  a  great  remedy  against  evil  is  confes- 
sion, and  the  flight  of  sin."  ^—Ihid.  or.  15,^.  236. 

St.  Basil,  G.  0. — Explaining  Is.  ix.  18,  ^^WicJcednesa  is 
kindled  as  afire.  ...  A  sin  already  committed  becomes  the 
occasion  of  another  sin.    If,  then,  we  lay  sin  bare  by  confes- 

'  jdt^  v(patp€'6ea>i  XarBavovdrfi. 

■  Etra  St'  i^ayopsvdeoo^  ro  itXrjutiiXrffia  avrov  rcT  iepet  <pavB' 
poSdai.' 

»  Tp^v  St*  l^ayopevdetai  nai  driuoripai  dyooyiii  kicay6p^<o6iy. 

*  ^E^ayopevdat  6ov  rify  dfiapriay. 

*'*Iya  rtfy  ixelBey,  cddxvyijy,  rg  iyravBa  qjvygi. 

•  M^ya  xaxiai  (papfxaxoy,  xai  dfioXoyia. 


64  CONFESSION. 

aoo/  we  haire  made  it  (as)  dry  grafis,  and  fit  to  be  deYomed 
by  the  purging  fire."  ^—Qmim.  in  E».e.ix.n.  230.  T.  L  P. 
11.  p,  798. 

Explaining  Is.  z.  19 :  ^'  The  Levitea  are  nnmbeied  from 
one  month  old  and  upward  {Numb,  iii.),  and  also  the  mimster- 
ing  priests  unto  the  age  of  fifty.  But  what  ekUd  shall  write 
down^ — neither  a  man,  nw  an  elder, — so  numerous  a  body  t 
No  one  will  deny  that  they  who  preside  in  the  Church  (are 
here  indicated),  on  account  of  their  passing  their  lives  in 
innocence,  and  on  account  of  having  entrusted  to  them,  by 
sinners,  things  not  to  be  named,* — things  of  which  no  one  is 
witness  but  He  that  searches  into  the  hidden  things  of  each 
one." — Ibid.  c.  x.  n.  244,  p.  814. 

In  his  canonical  Epistles  to  St.  Amphilochius,  he  fre- 
quently treats  of  the  confession  of  sins,  without,  however,  in 
some  cases,  enabling  us  to  see  clearly  whether  those  sins  may 
not  have  been  accidentally  detected,  as  £p.  Canon.  1,  eaai.  5, 

'  ^Edr  our  yvfiroo6t»fiev  rifv  dfiaprictv  Std  r^S  k^oMoXoyiideooS. 

'  KaBaprtxov  itvpo?.  As  this  phrase  maj  seem  to  regard  a  pargatorial 
fire,  and  the  passage  is,  in  fact,  part  of  the  context  of  an  extract  sometimes 
adduced  as  establishing  St.  Basil's  opinion  on  that  subject,  I  may  remark, 
that,  after  a  careful  examination,  I  do  not  clearly  see  that  St.  Basil  is 
speaking  of  punishment  endured  in  another  world,  but  of  that  endured  on 
earth.  As,  however,  the  extract  alluded  to  occurs  but  a  few  lines  after  the 
passage  given  in  the  text,  I  will  subjoin  a  translation,  that  the  reader  may 
form  his  own  judgment: — "  Through  the  wrath  of  the  Lord  haa  the  whole 
earth  been  burned  {Is.  ix.  19).  These  words  point  out  that  earthly  things 
are,  for  the  soul's  benefit,  given  up  to  that  penal  fire  {rm  nvpi  r£  xoXad- 
TiKcp)  ;  as  the  Lord  also  declare^  saying,  I  came  to  east  fire  upon  the  earth 
(St.  Luke  xii.  49),  and  have  wished  to  see  if  it  be  already  enkindled.  And 
the  people  shall  he  as  a  man  bi*mt  by  fire  (lb.  19).  This  threatens  not  exter- 
mination (dtpavidfiov),  but  denotes  purgation  (xdQapdtv),  agreeably  to 
what  is  said  by  the  Apostle,  that,  If  any  man*s  work  bum^  he  shaU  suffer  loss^ 
but  he  himself  shall  be  saved,  yet  so  as  by  fire.**  [For  another  instance  of 
*the  way  in  which  the  writer  of  this  commentary  applies  this  text  of  St. 
Paul,  see  Cap.  i.  n,  19,  p.  553,  C.]— Comm.  in  Es.  e.  ix.  n.  231,  pp.  798-9. 
A  somewhat  similar  passage  occurs,  lb.  e.  x.  n.  242,  pp,  811-2. 

•  Tov?  TtpoedraraS  Iv  r^  innXT^dia,  Std  to  TCtdrevdadBca  napd  rtS^ 
i^uapTrjxoTODv  rd  aTCoppr^ra.  See  also  T.  ii.  P.  i.  Horn,  in  S.  Bapt.  n.  5, 
p.  166,  where,  according  to  the  Ben.  Ed.,  confession  is  spoken  of,  but 
the  word  6 /uoXoyif dot  seems  rather  to  regud  the  confession  of  faith  made 
in  baptism. 


CONFESSION.  65 

T.  iii.  P.  ii.  ^.  395,  where  the  manifestation  *  of  certain  acts  of 
uncleanness  is  treated  of:  in  other  cases,  he  speaks  of  the/ 
secret  confession  of  secret  sins  :  "  Onr  fathers  have  not 
ordered  us  to  make  known  women  who  have  been  guilty  of 
adultery,  and  who,  through  a  religious  fear,  have  confessed,* 
or  have  been  in  any  way  convicted ;  for  fear  lest  we  may  be- 
come the  cause  of  their  death." — Ibid,  Ep,  Cam,,  ii.  ccm,  34, 
j>.  428.  See  also  Ep.  Can,  iii,  can,  66,  where  murder  is  the 
crime  manifested ;  *  also  Can.  61,  where  the  sin  is  Theft :  Can, 
62,  Sodomy;  Can,  63,  BestiaUty;  Cam,.  65,  wh&te  Sorcery  is  the 
offence ;  in  all  which  places  the  same  term  as  the  above  is  used. 
^  A  deacon  who  has  defiled  his  Ups,  and  who  has  confessed^ 

« ^E^ayopevQjv.  The  following  passages  occur  in  his  ascetic  worka: 
*'  On  laying  before  the  superior  all  tilings,  even  the  secrets  of  the  heart. 
Every  one  of  those  that  are  under  obedience,  that  would  show  forth  a 
praiseworthy  advancement,  and  be  firmly  settled  in  that  life  which  is  in  ac- 
oordance  with  the  injunctions  of  our  Lord  Jesus  Christ,  ought  to  keep  no 
motion  of  the  soul  concealed  within  his  own  breast,  nor  to  utter  any  word 
ineopsiderately,  but  to  lay  bare  the  secrets  of  the  heart  to  those  to  whom 
it  has  been  entrusted  to  take  care  of  the  infirm  brethren,  kindly  and  com- 
passionately. For  thus,  what  is  commendable  is  confirmed,  whilst  what 
deserves  reproof  has  tlie  advantage  of  a  suitable  remedy.** — T.  ii.  P.  i.  Regul. 
Fu».  Tract,  Interr.  2Q,pp.  518-9.  See  also  Ibid.  Interr,  46,  p.  550;  also,  T, 
it  P.  ii.  Interr.  110, p.  640.  Again:  **  Ought  deeds  that  are  forbidden,  to  be 
fearlessly  confessed  by  all^  or  to  certain  persons  only,  and  who  are  those 
persons?  The  confession  {l^ayoptv6t^  of  sins  follows  the  same  rule  as 
the  manifestation  of  bodily  infirmities.  As,- therefore,  men  do  not  disclose 
their  bodily  infirmities  to  every  one,  nor  to  a  few  at  random,  but  to  such  as 
are  skilful  in  the  cure  of  them,  so  also  ought  the  confession  of  sins  to  be 
made  to  those  who  are  able  to  apply  a  remedy,  according  as  it  is  written, 
You  thai  are  strong,  bear  the  infirmities  of  the  weak  {Rom,  xv.),  remove 
them,  that  is,  by  your  care." — T.  ii.  P.  ii.  Eeg,  Brev,  Trac.  Interr.  229,  p, 
701;  and  Ibid,  Interr,  288,  p.  738.  '*  He  who  wishes  to  confess  (l^otioXo- 
y7j6^ai)  his  sins,  ought  he  to  confess  to  all,  or  to  a  few  persons  at  random, 
or  to  whom  ?  .  .  .  It  is  necessary  for  sins  to  be  confessed  to  those  to  whom 
has  been  entrusted  the  dispensation  of  the  mysteries  of  God  {ayayxaiov 
TCfCi  ftemdrsv^^voti  rpv  oiKorouiay  rdSv  pivdrT/ftiaov  rov  Oeoij  i^ofio- 
Xoyeiddeci  rd  diiapTtfuara).  For  thus  even  (or,  also)  are  they  who  did 
penitence  of  old,  found  to  have  acted  in  regard  of  the  saints.  For  it  is  in- 
deed written  in  the  Gh>spel,  that  they  confessed  their  sins  to  John  the  Bap- 
tist ;  and  in  the  Acts  (that  they  ooirfessed)  to  the  Apostles,  by  whom  abo 
they  were  all  baptized." 

*  X)MoXoyij6ai, 


66  CONFESSION. 

that  he  has  siimed  nnto  this  point,  shall  be  removed  from  the 
ministry,  but  it  shall  be  granted  himto  partake  with  the  dea- 
cons of  the  things  that  have  been  sanctified." — lb.  Can,  70. 

"  Whosoever  is  conscious  to  himself  of  any  of  the  preceding 
sins,  and  has  not  confessed,*  but  has  been  convicted,  let  him 
be  under  punishment  for  as  long  a  period  as  the  doer  of  those 
evils  is  punished." — lb,  Ccm,  71. 

"  Should  any  one  of  those  involved  in  the  afore  named  sins, 
be  fiUed  with  zeal,  making  the  exomologesis ; '  and  should  be 
to  whom,  by  God's  love  for  man,  it  has  been  entrusted  to  bind 
and  to  loose,  act  more  indulgently  towards  that  man,  from  see- 
ing the  excess  of  the  exomologesis '  of  that  sinner, — so  as  to 
lessen  the  time  of  the  punishments, — ^he  will  not  deserve  to  be 
condemned,  since  the  history  contained  in  the  Scriptures  in- 
structs us,  that  they  who  make  the  exomologesis  with  greater 
striving,*  quickly  obtain  the  mercy  of  God." — Ibid,  Can.  74i^ 
j>.  475.' 

St.  Pacian,  L.  C. — See  the  extract  given  under  "  Sa^srament 
of  Peruimce^^^  from  his  Ep.  i. 

" '  But,'  you  will  say,  '  you  forgive  sin  to  the  penitent, 
whereas,  in  baptism  alone,  it  is  allowed  to  you  to  loose  sin.* 
Not  to  me  at  all,  but  to  God  only,  who  both  in  baptism  for- 
gives the  guilt  incurred,  and  rejects  not  the  tears  of  the  peni- 
tent. But  what  I  do,  I  do  not  by  my  own  right,  but  by  the 
Lord's.*  We  are  Cod's  coadjutors^  says  the  Apostle,  it  is  God! a 
building.  And  again :  I  have  pUmitedy  ApoUos  watered^  but 
God  gave  tlte  increase  ;  so  then^  neither  he  that  planteth  ia 
anything^  nor  he  that  watereth^  but  God  that  gvveth  the  inr 

'  X)MoXoyiidai,  *  'E^ofioXoyovtiBroi.  •  ''Eio^dKoyT^deooi, 

•  *  Tov%  fierd  ^et^oro^  itovov  k^o^oXoyovfJiiyov%, 

*  In  the  appendix  to  Vol,  iii.  P.  ii.  there  \r  a  work,  De  VirgimtcUe,  as- 
si^ed  by  many  critics  to  St.  Basil,  and  which,  though  it  probably  is  not 
his,  is  from  some  contemporary  writer.  In  it  we  read,  "This  (a  sin  of  un- 
clean ness)  has  been  confirmed  to  me  by  a  venerable  man,  old  both  in  years 
and  manners,  from  a  confession  made  to  him  by  a  woman  (k^onoXoyy- 
dajjieyv^  ^poS  avrdv  yvvaixosy — N,  61,  p,  915. 

*  Quod  ego  facio»  id  non  meo  jure,  sed  Domini. 


CONFESSION.  67 

orease.  Wherefore,  whether  we  baptize,  whether  we  constrain 
to  penitence,  or  grant  pardon  to  the  penitent,  Christ  is  onr 
authority  for  what  we  do/  It  is  for  you  to  see  to  it,  whether 
Christ  hath  this  power,  whether  Christ  have  done  this.  '  If  it 
were  possible,'  thou  sayest,  *  to  give  remission  of  sins  to  the 
penitent,  baptism  was  unnecessary.'  Most  foolish  comparison. 
For  baptism  is  the  sacrament  of  the  Lord's  passion ;  the  par- 
don  of  penitents  is  the  reward  (merit)  of  him  who  confesses.* 
That  all  can  obtain,  because  it  is  a  gift  of  God's  grace,  a  gra- 
tuitous gift,  that  is ;  but  this  laborious  forgiveness  is  the  lot 
of  the  few  who  rise  after  falling ;  who  are  healed  after  being 
wounded ;  who  are  helped  by  tearful  prayers ;  who  live  again 
by  the  d^strtiction  of  ikejleah.  .  .  .  Let  us  see  what  thou  say- 
est next,  '  If  God  command  man  frequently  to  repent.  He  afi 
frequently  allows  him  to  sin.'  What  say  you  ?  So  then  does 
he  that  often  exhibits  a  remedy  for  sin,  point  the  way  to  sin  ? 
And  the  physician  who  heals,  does  he  teach  his  patient  never 
to  be  without  wounds  ?  God  wills  not  that  man  should  ever 
be  guilty  of  one  sin,  and  yet  He  frees  from  sin.  But  because 
He  frees  from  sin,  He  does  not  therefore  instruct  to  sin.  As 
he  that  rescues  us  from  the  flames,  does  not  thereby  guide  us 
to  the  flames;  or  he  that  saves  the  shipwrecked  from  the 
rocks,  does  not  thereby  drive  him  on  the  rocks :  it  is  one  thing 
to  be  freed  from  danger,  another  to  be  forced  into  danger. 
Mayhap,  I  might  allow  myself  to  believe,  if  penitence  were 
accounted  a  luxury;  whereas  such  labor  is  imposed  on  the 
penitent,  the  destruction  of  the  flesh  required,  continual  tears, 
ceaseless  groans.  Will  the  healed  wish  to  be  cut,  or  burned 
anew  ?  .  .  .  With  what  cunning  you  dispose  of  the  position 
which  I  had  taken,  that  power  was  given  to  bishops  that  wJiat- 
soever  they  hovmd  on  earthy  should  he  hound  also  in  heaven. 
This,  you  say,  applies  not  to  the  faithful,  but  to  catechumens, 
80  that  it  might  be  lawful,  that  is,  to  bind  or  loose  the  sins  of 
those  who  had  yet  to  be  baptized.     You  then  join  together 

>  Christo  id  auctore  tractamns. 

*  Poenitentium  Tenia,  meritum  confitentis. 


68  CONFESSION. 

portionB  of  two  distinct  eyangelists,  fio  as  to  seem  one ;  and 
you  add,  that  what  Matthew  treated  but  imperfectly,  John 
completed,  so  that  what  the  Lord  had  said,  as  given  by  Mat- 
thew, Go  and  teach  all  nations^  haptizing  them  in  the  name 
of  the  Falher^  and  of  tlie  Son^  and  of  the  Holy  Ghost^  He 
completed,  as  recorded  in  John,  when  He  says,  Whose  sine  you 
shaU  forgive^  they  shall  be  forgiven;  and  whose  sins  you  shall 
retain^  they  shall  be  retained ;  that  this  loosing  or  binding 
may  seem  to  regard  the  Gentiles  who  were  yet  to  be  baptized, 
because  the  former  evangeUst  speaks  of  the  Grentiles,  and  the 
latter  completed  what  is  said  of  binding  and  loosing.  What 
is  this  that  you  say  ?  Two  evangelists  have  mutually  recorded 
their  meaning  by  halves,  and  but  half  completely !  Were 
they  mutually  in  want  of  words,  or  sense  ?  or  did  not  the  Holy 
Spirit  fill  up  the  whole  in  every  part,  conveying  the  proposed 
meaning,  and  defining  the  words  even  to  the  full  ?  To  a  man^s 
testament  once  confirmed  no  one  addeth  anything  further 
(Gal.  iii.)  ;  shall  another  writing  change  God's  writing  ?  How 
strange  the  lust  of  victory  that  leads  you  to  such  an  attempt  as 
this.  Nay,  even  as  recorded  in  Matthew,  did  not  the  Lord, 
before  His  passion,  say.  Whatsoever  ye  shall  bind  on  earthy 
shall  be  bound  also  in  heaven^  and  whalsoei^er  ye  shall  loose 
on  earthy  shall  be  loosed  also  in  heaven  t  Thus  had  the  Lord 
foretold  in  Matthew,  and  there  is  no  mention  made  of  the 
Gentiles.  All  that  you  seek  for  you  have  in  Matthew  alone. 
Ton,  who  instruct  a  bishop,  why  have  you  not  read  the  whole! 
Look  for  the  first  introduction  of  this  precept.  As  Matthew 
himself  relates,  the  Lord  had  addressed  Himself,  a  little  above, 
to  Peter,  to  one,  in  order  that  He  might  establish  the  founda- 
tion of  unity  from  one ;  soon  after  giving  the  same  injunction 
to  all  in  common,  so  that  still  He  begins  from  Peter,  and  I 
say  to  ihee^  He  says,  that  thou  art  Peter ^  &c.  (St.  Matt.  xvi. 
18-19).  Tell  me,  brother,  was  it  of  the  Gentiles  only  that  He 
said,  TJjpon  this  rock  I  will  build  my  Church  t  Does  He  call 
the  unbaptized  Gentiles  the  Church?  Is  an  unregenerated 
man  the  body  of  Christ  ?    Why  do  I  unloose  for  the  Gentiles 


CONFESSION.  69 

what  is  not  bonBd  ?  for  what  is  not  imputed,  is  not  bound. 
Why  bind  I  what  I  have  no  right  to  fasten  ?  The  Grentile  is 
free  from  the  law.  See,  now,  on  the  other  hand,  whether 
both  apply  not  to  the  baptized.  He  is  looked  by  pardon,  be- 
cause he  was  bound  by  sin ;  he  is  hovmd  by  anathema,  because 
he  was  loosed  by  faith,  and  set  free  through  grace.  Nay, 
were  I  to  grant  that  this  permission  to  hind  and  to  loose  re- 
garded the  Gtentiles,  I  can  prove  that  it  pertains  much  more 
to  the  baptized.  For,  if  he  that  was  not  fettered  could  be 
bound  and  loosed,  how  much  more  he  who  was  restrained  by 
the  rights  of  faith  ?  You  say  that  Matthew  has  set  down,  If 
thy  hrother  shaU  offend  against  thee^  go  and  rebuke  hitn  he- 
i/voeen  him  and  thee  alone;  and  that  the  Lord  has  immediately 
subjoined,  Wluitsoever  ye  shall  hind  on  earth  shall  he  hound 
also  in  heaven.  So  that  this  seems  to  regard  an  offence 
against  a  brother.  Come,  you  see  not  that  He  first  says.  If 
thy  hrother  shall  cffend  against  thee^  but  then  adds,  Arrien^  I 
say  to  you^  whatsoever  ye  shall  loose  on  earth.  The  former 
was  a  command  to  one — the  latter  He  extended  to  all ;  in  the 
former  case  He  unlooses  against  whom  the  act  has  been  com- 
mitted— in  the  latter,  the  Church ;  the  former  without  a  priest, 
without  the  brethren — the  latter  is  a  pardon  obtained  for  all. 
Whatsoever  ye  shall  loose^  He  says.  He  excepts  nothing 
whatever.'  Whatsoever  is  His  language,  whether  great  or 
small.  Notice  His  remark  to  Peter  a  little  later, — ^that  an 
offence  against  man  is  to  be  forgiven  seventy  times  seven 
times,  thereby  to  show  that,  in  other  cases,  this  may  be  done 
at  least  once.  Yet,  he  who  offends  against  Peter,  is  guilty 
of  an  injury  against  the  Lord,  as  Himself  signifies  to  Samuel : 
They  home  not  made  thee  of  no  account,  hut  me  (1  Sings  viii.) 
Permission,  therefore,  is  granted  to  the  Church  to  do  that 
once  at  least  which  is  enjoined  to  be  done  by  us  so  often." — 
^.  iii.  n.  7-9,  xi.  xii.  GaUamd.  T.  vilpp.  264-265. 

"  You  now  understand,  Novations,  that  God  can  be  merciful ; 
that  a  remedy,  however  slow  (or  late),  is  still  within  the  power 
1  Omniuo  nihil  excipit. 


70  CONFESSION. 

of  our  unhappy  brethren  who  confess  what  is  past ;  *  that  the 
wounded  man,  whom  the  Levite  and  priest  passed  by,  can  be 
cured  by  Christ ;  that  the  prayers  of  the  Church  are  not  to 
be  refused  to  the  humble  ;  that  the  hands  of  the  priesthood 
are  not  to  be  withheld  from  the  brethren  that  claim  our 
compassion.  .  .  ,  We  know  that  it  (the  Church)  is  a  toeU  of 
living  waievj  and  a  sealed  fountain^  unpolluted  by  the  filth 
of  any  heretical  whirlpool.  .  .  .  Having  confessed  our  own  sins, 
we  exhort  the  rest  also  to  confess  theirs,'  and  to  believe  on 
Him  who  justifies  the  impious  by  faith.  .  .  .  We  beware 
also  of  faUe  prophets  and  ravening  wolves,  whilst  on  our 
guard  against  you.  And  our  opinion  is,  that  Jannes  and 
Mambre  resisted  Moses,  as  you  resist  the  Catholics." — Ibid, 
n.  21,  p.  268. 

"  This  will  be  the  order  which  I  shall  follow  in  this  addresa. 
First,  I  shall  treat  of  the  nature  of  sins,  for  fear  lest'  there 
may  be  some  one  who  may  fancy  that  all  sins  indiscriminately 
bring  into  extremest  danger.  I  will  then  treat  of  those  sin- 
ners who  are,  to  their  cost,  overcome  with  shame,  so  as  to 
blush  to  use  their  remedy,  and  with  a  defiled  body  and  pol- 
luted mind  communicate ;  who,  before  men  most  timid,  be- 
fore God  most  shameless,  with  unhallowed  hands  and  polluted 
mouths,  contaminate  the  altar  which  is  an  object  of  awe  to  the 
holy — aye,  even  to  angels.  And  thirdly,  my  discourse  will 
then  turn  to  those  who,  after  having  properly  confessed,  and 
made  known  their  crimes,  either  know  not  or  refuse  the  re- 
medies of  penitence,  and  the  very  acts  which  belong  to  the 
ministry  of  confession.*  Lastly,  I  will  endeavor  to  show,  in 
the  clearest  manner,  what  is  the  penalty  attached  to  those 
who  do  not  penitence,  or  who  do  it  negligently,  and  who, 
therefore,  die  in  their  wounds  and  imposthumes ;  and  what, 
on  the  other  hand,  the  crown  and  the  rewards  that  await  those 

*  Dc  praeterito  confltentibus. 

*  Crimina  nostra  confess!,  reliquos  etiam  ut  confiteaotur  hortamur. 

*  Quiconfessis  bene,  apertisque  criminibus  remedia  poenitentias,  actuaque 
ipBOfi  exomologesis  administrand»  aut  nescinnt  aut  recusant. 


CONFESSION.  71 

-who  purge  the  stains  of  their  conscience  by  a  right  and  regular 
confession.*  ...  I  first  address  myself  to  you,  brethren,  who 
have  allowed  yourselves  to  sin,  but  decline  penitence ;  you,  I 
repeat,  who  are,  after  being  shameless,  timid — after  sinning, 
ashamed ;  who  blush  not  to  sin,  but  blush  to  confess ; '  who, 
with  an  unhallowed  conscience,  touch  the  holy  things  of  God, 
and  fear  not  the  altar  of  the  Lord ;  who  approach  in  the  sight 
of  angels,  with  the  confidence  of  innocence,  to  the  hands  of  the 
priests ;  who  insult  God's  patience ;  who  obtrude,  on  a  silent 
God,  as  if  He  were  an  unconscious  God,  a  polluted  soul,  and  an 
nnsanctified  body.  .  .  .  The  Lord  cries  out  and  says,  He  thai  is 
clean  shall  eai>  of  the  flesh  ;  and  if  any  one  that  is  defied  shall 
eat  of  the  flesh  of  the  saving  sacrifloe,  he  shdU  be  cut  off  from 
his  people  "  {Lev.  vii.)    For  continuation,  see  "  Euchm*ist^^ 

"  This,  again,  is  the  Apostle's  injunction  :  Impose  not  hands 
Ughtly  on  amy  one^  neither  he  pa/rtaTter  of  other  men^s  sins 
(1  Tim.  V.)  What  wilt  thou  do,  thou  that  deceivest  the 
priest  ?  who  either  misleadest  him,  if  he  be  ignorant,  or  not 
fully  knowing,  perplexest  him  with  the  difficulty  of  proof  ?  * 
I  beseech  you,  therefore,  brethren,  even  for  my  own  sake,  by 
that  Lord  whom  no  concealments  deceive,  cease  from  hiding 
the  wounded  conscience.-  A  sensible  man,  when  ill,  is  not 
ashamed  of  his  physician,  even  though  he  may  have  to  cut, 
or  bum,  in  the  most  secret  parts  of  his  frame.  .  .  .  And 
after  all,  what  is  the  benefit  conferred  by  man  ?  And  shall 
the  sinner  be  afraid  ?  Shall  the  sinner  be  ashamed  to  pur- 
chase eternal  life  by  a  present  shame  ?  *  And  shall  he  with- 
draw his  wounds,  hidden  to  his  cost,  from  the  offered  aid  of 
the  Lord  ?  And  hath  he  anything  whereat  to  blush  before 
the  priest,*  who  hath  injured  the  Lord  ?    If  it  be  the  eyes  of 

'  Conscientiie  maculas  recta  et  ordinaria  confessione  purgantibiis. 
'  Erubescitis  confiterL 

*  Quid  fades  tu  qui  decipis  sacerdotem  ?  qui  aut  ignorantem  fallis,  aut 
non  ad  plenum  scientem  probandi  difficultate  confundis. 

*  PraBsenti  pudore. 

.  *  In  illo  (sacerdote),  or  it  may  be  rendered,  '*  Is  there  any  room  for 
shame  in  him,"  who,  &o. 


72  CX)NPESSIOK.  '  ' 

your  bretliren  that  yon  are  ashamed  of,  fear  not  those  who 
have  fallen  as  well  as  you.  The  body  rejoices  not  in  the 
torture  of  its  members;  it  shares  in  the  pain,  and  strives 
equaNy  after  a  cure.  Where  are  one  or  two  there  is  a  Church, 
and  in  the  Church  is  Christ ;  and  he,  therefore,  that  conceals 
not  his  sins  from  the  brethren,  being  aided  by  the  tears  of  the 
Church,  is  absolved  by  Christ." — Ibid,  ParcBnea,  n.  2,  6,  8, 
j?p*  270-272.  For  continuation  see  under  the  head  "  Satis- 
faction.^^ 

B.  IsAiAS,  Abbot,  6.  C. — "Be  strengthened  therefore  in 
heart,  and  do  not  say, '  How  can  I  keep  His  conmiandments, 
being  that  I  am  a  sinful  man  ? '  For  he  that  shall  have  con- 
fessed liis  sins,  being  converted  to  Grod  by  penitence,  shall  be 
regenerated.*  As  we  have  home  the  image  of  the  earthly  y  says 
the  Apostle,  let  ns  bear  also  the  image  of  the  heaverdy  (1  Cor. 
XV.  49).  God,  therefore,  as  thou  seest,  has  given  unto  man 
the  power  to  be  changed  by  penitence,  and  for  the  whole  man 
to  be  renewed  by  its  means." — Oral.  xxv.  n.  17,  GaUand.  t 
vii.  p.  312. 

St.  Ambrose,  L.  C. — "  Sins  are  remitted  by  the  word  of 
God,  of  which  the  Levite  is  the  interpreter,  and  also  the  exe- 
cutor ;  they  are  also  remitted  by  the  office  of  the  priest,  and 
the  sacred  ministry." " — T.  i.  De  Cain,  et  Abel.  I.  2,  c.  4,  n.  16, 
jpp.  212-3. 

"  Confession  is  a  compendium  of  punishments ;  *  whence,  in 
secular  courts,  they  who  deny  a  crime  are  stretched  and  tor- 
tured on  the  rack,  whilst  the  judge  is  moved  with  a  kind  of 
compassion  towards  him  that  confesses  his  guilt.  There  is  a 
kind  of  shame  in  sin,  and  it  is  a  part  of  penitence  to  acknow- 
ledge crime,  and  not  to  shift  the  guilt  elsewhere,  but  to  admit 
it.  The  shame  of  the  guilty  softens  the  judge,  whilst  the 
obstinacy  of  those  who  deny  their  guilt  moves  him  to  wrath. 

'  Qui  enim  confessus  fuerit  peccata  sua  seae  convertens  ad  Beum  per 
poDnitentiara,  regenerabitur. 

*  Remittuntur  etiam  per  officium  saoerdotis,  sacrumque  ministeriunu 
'  C)onfessio  pCBnarum  compendium  est. 


/        CONFESSION.  T3 

God  wishes  to  mo\;e  thee  to  penitence ;  He  wishes  mercy  to 
be  hoped  for  from  Him ;  He  wishes  to  prore,  by  thy  con- 
fession, that  He  is  not  the  anthor  of  sin.  For  they  who 
attribute,  as  the  Gentiles  do,  their  sin  to  some  inevitable  de- 
cree, or  compulsory  act,  seem  to  throw  the  blame  on  some 
divine  agency  as  being  the  cause  of  sin." — Ibid,  I.  ii.  e.  9,  n. 

"Therefore,  O  man,  acknowledge  sin,  that  thou  mayest 
obtain  pardon.  Declare  thy  sma,  he  says,  that  thou  mayest 
be  justified.  {Is.  xliii.  26).  Why  art  thou  ashamed  to  acknow- 
ledge that  wherein  thou  wast  bom  ?  .  .  .  The  just  man  sees 
his  frailty  more  clearly  than  the  unjust ;  and  the  wise  man 
owns,  and  the  unwise  denies  it.  Li  fine,  the  wise  is  filled  with 
compunction  at  his  falls — the  unwise,  with  pleasure  :  the  just 
is  his  own  accuser — ^the  unjust,  his  own  defender :  the  unjust 
desires  to  conceal  his  sin ;  the  former,  at  the  very  first  word, 
proceeds  to  lay  bare  his  error ;  the  latter,  by  a  multitude  of 
words,  so  laps  up  the  self-accusation,  as  that  his  error  may  not 
be  exposed."— r.  i.  De  Interpell,  Job,  c,  6,  n.  19-20,^.  633. 

"  Hearken  unto  this  remedy :  The  just  man  ai  the  beginr 
ning  of  his  discourse  is  the  accuser  of  himself  {Prov,  xviii.  17). 
The  poison  is  sin ;  the  remedy,  the  accusation  of  one's  crime ; 
the  poison  is  iniquity — confession  is  the  remedy  of  the  relapse.* 
And  therefore  is  it  truly  a  remedy  against  poison,  if  thou  de- 
cUjffre  thine  iniquities^  that  thou  mayest  bejustifiedJ^ — T.  i.  In 
Ps.  xxxvu.  n.  XI.  J},  820.  For  a  similar  passage,  see  In  Ps, 
cxviii.  n.  46-7,^.  1101-2. 

"  A  modest  confession  pleads  much  for  a  guilty  person ;  and 
the  punishment  which  we  cannot  by  any  advocacy  avoid,  by 
shame  we  alleviate." ' — Ibid,  n,  xiv.  p.  821. 

"  If  thy  servant  come  and  voluntarily  confess  his  offences, 
and  offer  himself  for  punislmient,  thou  art  moved  to  pity  and 
to  pardon  him,  and  yet  thou  distrustest  the  Lord's  mercy  i 

'  Accnsatio  sui  criminis  .  .  .  confessio,  remedium  prolapsionis. 
*  Plurimum  suffragatur  reo  verecunda  confessio,  et  poenam  quam  de- 
fensione  evitare  non  possamns,  pudore  levamus* 


74  CONFESSION. 

.  .  .  The  friend  of  God,  God's  prophet,  the  King  that  was 
chosen  by  God  Himself,  and  as  King  anointed,  voluntarily 
ofEered  himself  for  chastisement,  and  was  not  ashamed ;  and 
art  thou  ashamed  ?  This  shame  will  avail  thee  little  at  the 
judgment-seat  of  God;  yea,  thou  wilt  be  ashamed  of  this 
shame,  when  placed  in  the  sight,  not  only  of  men,  but  of 
angels,  and  of  all  the  heavenly  powers ;  thou  wilt  begin  not 
to  deny  thine  own  sins.  What  will  thy  excuse  be,  seeing 
that  thou  hast  committed  so  many  sins?  Wilt  thou  plead 
the  infirmity  of  nature,  that  no  one  is  without  sin  ?  Thou 
wilt  be  answered :  '  Thou  oughtest,  therefore,  to  have  done 
penitence :  I  gave  a  remedy ;  why  didst  thou  refuse  it  ? ' 
Wilt  thou  plead  shame,  and  that  thou  didst  blush  to  lessen, 
thine  honors  ?  He  will  say :  '  If  thou  wert  ashamed  of  me 
before  thy  friends,  I  will  also  be  ashamed  of  tliee  before  my 
Father  who  is  in  heaven.'  Ijcam  the  truth  of  that  saying, 
There  is  a  shame  that  hringeth  sin?^ — T  i.  in  Ps.  xxxvii.  n. 
6,  p.  838. 

"  David  wishing  to  receive  this,  before  Christ  came  down 
upon  this  earth,  said.  Forgive  me^  that  I  may  be  refreshed^ 
before  1  go  hence^  and  be  no  more  {Ps.  xxxviii.  14) ;  that  is, 
forgive  me  here,  in  the  place  wheje  I  have  sinned.  Unless  thou 
forgive  me  here,  there  I  shall  not  be  able  to  find  the  peace  of 
pardon ;  for  what  shaU  remain  bound  on  ea/rth\  will  remain 
bound  in  heaven  /  what  shall  have  been  loosed  on  earthy  vhU  be 
loosed  in  heoA^en.  For  the  prophet  and  preacher  of  the  future 
Church  foresaw,  in  the  spirit  of  the  Gospel,  the  indulgences 
of  the  Lord,  and  the  Lord  revealed  to  him  what  was  to  be  en- 
joined to  the  Apostles.  Yea,  this  was  an  ancient  sentence, 
that  whoso  had  bound  himself  whilst  on  earth,  should  go  forth 
from  the  body  a  captive.  Therefore  did  the  Lord  bestow  on 
the  Apostles  that  which  heretofore  had  been  the  province  of 
His  judgment,  that  sins  might  be  loosed  by  a  just  remission,  lest 
what  ought  quickly  to  be  loosed,  might  remain  long  bound.* 

>  Ideo  Dominas,  quod  ante  erat  judicii  sni,  dedit  apostolis,  peccata  le- 
mittendi  leqaitate  solvenda;  ne  oito  solvenda,  diu  ligata  manerent. 


CONFESSION.  75 

Pinally,  hearken  to  His  words :  To  thee  I  will  give  the  keys 
of  the  kingdom,  of  heaven ;  a/ad  whutso&oer  thou  ahalt  hind 
on  earth,  &c.  To  thee.  He  says,  I  will  give  the  keys  of  the 
kingdom  of  heaven,  that  thou  mayest  both  bind  and  loose. 
This  Novatian  heard  not ;  but  the  Church  of  God  hath  heard 
it :  therefore  is  he  in  sin,  we  in  forgiveness ;  he  in  impeni- 
tence, we  in  grace.  What  is  said  to  Peter,  is  said  to  the  Apos- 
tles. We  usurp  not  power,  we  but  obey  a  command  ;  *  Ipst, 
when  the  Lord  shall  hereafter  come  and  find  those  bound  who 
ought  to  have  been  loosed,  He  be  moved  with  indignation, 
against  the  steward,  who  kept  those  servants  bound  whom  the 
Lord  had  ordered  to  be  loosed.  ...  With  reason,  therefore, 
does  David  ask  that  to  be  forgiven  him,  which  he  knew  had 
not  been  granted  to  the  Aaronic  priesthood,  but  was  reserved 
for  the  Gospel." — T  i.  in  Ps.  xxxviii.  n.  37-8,  p.  858. 

"  We  have  received  the  Holy  Ghost,  who  not  only  forgives 
our  own  sins,  but  also  makes  us  His  priests  to  forgive  the  sins 
of  others."  '—/ft.  in  Ps.  cxviii.  {Jod),  n.  17,  jo.  1092. 

Commenting  on  St.  Luke  v.  23,  ''Which  is  eoMer  to  s(fy, 
Thy  sins  are  forgvoe  thee,  &c.  .  .  .  Wherefore,  although  it 
be  a  great  thing  to  forgive  men  their  sins  (for  who  can  for- 
give sins  but  God  only,  who  also  forgives  [them]  through  those 
to  whom  He  has  granted  the  power  of  forgiving  ?),*  yet  is  it  a 
much  more  divine  thing  to  bestow  resurrection  on  bodies,  see- 
ing that  the  Lord  Himself  is  the  resurrection." — T  i.  Expos. 
JESvang.  S.  JDucw,  I.  v.  n.  13,  p.  1358. 

'^lather,  I  ha^e  sirmed  against  heaven  and  hefore  thee 
(Luke  XV.  18).  This  is  the  first  confession  *  to  the  Author  of 
nature,  the  high  priest  of  mercy,  the  witness  of  the  guilt.  But 
though  God  knows  all  things,  yet  does  He  await  the  voice  of  thy 
confession.  For,  With  the  mouth  confession  is  made  unto  sal- 
ffoHon;  because,  whosoever  burdens  himseK,  lessens  the  bur- 

1  Non  potestatem  nsurpftmns,  sed  servimns  imperio. 

*  Sed  etiam  dob  f acit  sacerdotes  saos  aliis  peccata  dimittere. 

*  Qtd  per  eos  quoque  dimittit,  qoibas  dimittendi  tribuit  potestatem. 

*  H»c  est  prima  oonf essio. 


76  CONFESSION. 

den  of  his  error ;  and  he  that  f orestaUs  the  aocnser  by  con- 
fessingy  pate  aside  the  odiousness  of  the  accusation.  For,  Th^ 
jvst  is  at  the  very  outset  of  Jus  tDords  the  accuser  of  him- 
self {Prov.  xviii.  17).  Vainly  wouldst  thon  hide  thyself  from 
Him  whom  nothing  deceives ;  and  there  is  no  danger  in  dis- 
closing what  thou  knowest  is  already  known.  Confess,  rather, 
that  Christ,  whom  we  have  an  Advocate  with  the  Father,  may 
intercede  for  thee ;  that  the  Chnrch  may  pray,  and  the  people 
weep  for  thee." ' — T.  L  in  Luoam.  I.  7,  n.  225,  p.  1465.  See 
also  the  extracts  given  under  ^^ Pen/inc€y^  from  his  treatise, 
De  Poenitentia. 

"  Should  any  one  having  secret  sins,  yet,  for  Christ's  sake, 
heartily  engage  in  penitence,'  how  does  he  receive  these  re- 
wards, if  he  be  not  restored  to  communion  ?  I  would  have 
the  guilty  hope  for  pardon ;  let  him  beg  it  with  tears ;  let  liim 
beg  it  with  groans ;  let  him  beg  it  with  the  tears  of  all  the  peo- 
ple ;  that  he  may  be  pardoned,  let  him  implore.  And  in  case 
communion  has  been  deferred  a  second  and  a  third  time,  let 
him  believe  that  he  has  been  too  remiss  in  his  supplication  ; 
let  him  increase  his  tears ;  then  let  him  return  in  deeper  dis- 
tress, embrace  their  feet,  cover  them  with  lus  kisses,  wash 
them  with  his  tears,  nor  let  them  go,  that  the  Lord  Jesus  may 
say  of  him.  Many  sins  are  forgiven  him^  heeat^se  he  hath 
loved  m/fich.  I  have  known  some  who  in  penitence  have  fur- 
rowed their  cheeks  with  tears,  have  worn  them  away  with  con- 
tinued weeping,  have  cast  themselves  down  to  be  trodden  on 
by  all,  and  with  a  countenance  pallid  with  fasting  have  had 
the  appearance  of  the  dead  in  a  breathing  body." — T.  ii.  I.  L 
De  Pomit.  o.  xvi.  n.  90-91,  p.  414. 

"  As  often  as  we  receive  the  blood  of  the  Lord,  we  show 
forth  the  death  of  the  Lord.  As  then  He  was  once  sacrificed 
for  all  men,  so  we,  as  often  as  our  sins  are  forgiven,  receive 
the  sacrament  of  His  body,  that  by  means  of  His  blood  there 

^  Confitere  magis,  ut  .  .  .  roget  pro  te  dcclesia,  et  illacrymet  popolus. 
'  Si  quia  igitur  occalta  orimina  habens,  propter  Christum  tamen  studiose 
pcsnitentiam  egerit. 


CONFESSION.  77 

• 

may  be  the  remission  of  sins.  By  the  Lord's  open  declaration 
has  it  most  plainly  been  enjoinQd  that  the  grace  of  the  heaven- 
ly sacrament  is  to  be  restored  to  those  who  have  been  guilty 
of  even  the  most  grievous  crime,  provided  that  with  their 
whole  heart,  and  with  manifest  confession  of  sin,'  they  do  peni- 
tence."—Z  iL  L.  ii.  De  Pcmit.  o.  3,  n.  IS-lSi  j>,  420.  See 
also  Ibid.  c.  vi.  n.  40-41. 

"  There  are  some  who  ask  for  penitence,  because  they  wish 
communion  to  be  at  once  restored  to  them :  these  do  not  so 
much  desire  to  loose  themselves  as  to  bind  the  priest,^  for  they 
do  not  put  oflE  guilt  from  their  own  conscience,  whilst  they  put 
it  on  that  of  the  priest,  to  whom  it  has  been  en  joined.  Give  not 
that  which  is  holy  to  dogSy  neither  cast  your  pearls  hefore 
swine  /  that  is,  the  fellowship  of  sacred  communion  is  not  to 
be  granted  to  foul  impurities.  Wherefore  may  you  see  those 
walking  about  in  a  changed  robe,  who  ought  to  be  weeping 
and  mourning,  for  having  soiled  that  robe  of  purification  and 
grace." — T.  ii.  De  Po3n.  L.  ii.  c.  ix.  n.  87-88,  pp,  434-5. 

"  Can  any  one  bear  that  thou  shouldest  blush  to  petition  God, 
thou  that  dost  not  blush  to  petition  man  ?  And  shalt  thou  be 
ashamed  to  supplicate  God  from  whom  thou  art  not  hidden, 
when  thou  art  not  asham^  to  confess  thy  sins  to  a  man  from 
whom  thou  art  hidden  V    Dost  thou  shrink  from  the  witnesses 

'  Manifesta  confessione  peccati. 

'  Hi  non  tarn  se  solvere  cnpiant,  quam  saoerdotem  ligare. 

*  Cum  te  non  pudeat  peccata  tua  homini,  quern  lateas,  conflteri.  The 
following  occur  in  the  same  treatise  De  PoBniientia :  "If  thou  wouldst  be 
justified,  acknowledge  thy  transgression,  for  the  modest  confession  of  sins 
looses  the  bonds  of  crimes  (solvit  enim  criminum  nexus  verecunda  confes- 
sdo  peccatorura).  Thou  seest  what  God  requires  of  thee,  that  thou  be 
mindful  of  His  grace,  which  thou  hast  received,  and  glory  not  as  if  thou 
hadst  not  received.  Thou  seest  by  what  a  promise  of  forgiveness  He  en- 
tices thee  to  confession." — L,  ii.  c.  vi.  n.  40-1.  The  editor  thinks  that  the 
context  makes  this  passage  doubtful.  "Grant  that  I  may  know  how  to 
grieve,  from  my  inmost  soul,  with  sinners;  for  this  is  the  highest  virtue, 
seeing  that  it  is  written,  Thou  shalt  not  rejoice  over  the  children  of  Judc^ 
in  the  day  of  their  destruction  ;  and  thou  shalt  not  magnify  thy  mouth  in 
the  day  of  their  distress  (Abdias,  12);  but  as  often  as  the  sin  of  any  one 
that  has  fallen  is  manifested,  may  I  compassionate  him ;  not  reprove  him 
haughtily,  but  0orrow  and  weep  with  him;  that  while  I  weep  for  another,  I 


78  CONFESSION. 

» 

and  obflervers  of  thj  prayer,  whereas,  if  then  have  to  make' 
aatisf  action  to  man,  thoa  must  needs  pay  thy  court,  and  address 
thy  request  to  many  to  deign  to  interfere ;  when  thou  hast  to 
cast  thyself  at  their  knees,  to  kiss  their  feet,  and  to  bring  thy 
children,  as  yet  unconscious  of  guilt,  as  petitioners  for  a 
parent's  pardon  ?  And  dost  thou  shrink  from  doing  this  in 
the  church,  to  supplicate  God,  to  obtain  the  patronage  of  the 
holy  people  in  thy  petitions  i " — T.  ii  L.  ii.  De  Pamt.  c.  x.  n. 
91,  pp.  435-6. 

^^Let  us  now  see  whether  the  Holy  Ghost  forgives  sins. 
But  here  there  cannot  be  a  doubt,  as  the  JaxA  Himself  has 
said,  Reoevoe  ye  the  Holy  Ohoat;  whoae  sins  ye  shall  forgive^ 
&c.  Men  indeed  furnish  their  ministry  unto  the  r^niasion  of 
sins,  but  diey  do  not  exercise  the  right  of  any  power/  For 
they  do  not,  in  their  own  name,  forgive  sins,  but  in  the  name  of 
Father  and  Son  and  Holy  Ghost.  They  pray,  the  divini^  for- 
gives. ...  By  baptism  also  there  is  no  doubt  that  sins  are  fcH^ 
given ;  but  in  baptism  the  operation  is  of  the  Father  and  Son 
and  Holy  Ghost.'' — T.  ii.  L.  iii.  de  S.  SanetOy  c,  xviiL  n.  187-8, 
j)p.  6984. 

'^  Not  to  sin  is  peculiar  to  God ;  it  is  the  wise  man's  part  to 
amend  and  correct  his  en'ors,  and  be  penitent  for  sin.  Yet  is 
this  a  difficult  thing  in  this  mortal  life.  For  what  so  rare  as 
to  find  an  individual  who  will  reprove  himself,  and  condemn 
his  own  conduct  2  Bare,  tberef ore,  is  confession  of  sin,*  rare  is 
penitence.  For  nature  is  opposed  to  it ;  shame  is  opposed  to 
it ;  nature,  because  all  are  under  sin,  and  he  that  bears  flesh 
about  him,  is  liable  to  guilt.    Shame  also ;  because  every  one 

may  weep  over  myself,  saying,  Thamar  iajuaUr  than  I  {Cfenes,  xxxviiL  90). 
Haply  some  young  female  may  have  fallen,  deceired  and  overthrown  by 
opportunities,  which  are  sin's  incentives;  we  that  are  older  sin  too.  .  •  . 
Age  furnishes  an  excuse  to  such  a  one,  to  me  none;  for  itisfcwher  to 
learn,  for  us  to  teach.  Wherefore  Thcmar  is  jutUr  than  I,*^^Ib%d.  c,  8, 
ft.  73-4 

'  Homines  antem  in  remissionem  peooatorum  ministeriiun  sanrn  ezhl- 
•bent,  non  jus  alicujus  potestatis  ezercent. 

*  Rara  itaque  conf eesio  de  peooato. 


OONFSSSrOK.  79 

blushes  to  oonf  ^s  his  own  gallt,'  thinking  as  he  does  more  of 
things  present  than  of  things  fntnre.  •  «  .  Can  that  man  be 
pleasing  to  the  Lord,  the  man  who,  whilst  still  in  the  ihidst  of 
iniquities,  and  with  injustice  still  abidiog  within  his  heart, 
says,  that  he  is  doing  penitence  }  It  is  just  as  if  a  sick  man 
sbouM  pretend  to  be  wdl. . . .  This  guilt  therefore  the  priests 
remove  not ;  nor  take  away  his  sin,  who  presents  himself  in  de- 
ceit, and  who  is  still  in  the  desire  of  sinning.'*  * — T.  ii.  ^. 
Ixvii.  SmpUcicmo^  iv,  4,  7-10,^.  1068-9. 

Paulinus  of  MtiiAN,  L.  0. — ^In  his  life  of  St.  Aijibrose,  he 
Bays :  "  As  often  as  any  one,  in  ordei*  to  receive  penitence,  con- 
fessed his  falls  unto  him,'  he  (St.  Ambrose)  wept  90  as  t6  com- 
pel him  also  to  weep.  For  he  seem^^d  to  himself  to  be  fallen 
ynih  the  fallen.  But  he  spoke  of  the  cause  of  the  crimes 
whidi  they  confessed,*  to  none  but  the  Lord  only,  with  whom 
he  interceded :  leaving  a  good  example  to  the  priests  that  come 
after  him,  to  be  rather  intercessors  with  God,  than  accusers 
unto  men ;  for  in  accordianee  ako  with  the  Apostle,  charity  is 
to  be  confirmed  towards  such  a  one,  because  that  he  is  the  ac- 
cuser of  himself :  neither  does  he  wait  for  the  acctteei^,  but  an- 
ticipates him,  that  so  he  may  himself  remove  (alleviate)  his 
«in,  nor  have  what  the  advereary  may  criminate  him  in.  And 
therefore  does  the  Scripture  say :  The  Just  man  at  the  hegin- 
ning  of  hU  discourae  is  the  ao&ueer  of  himsdf  For  he  takes 
the  word  out  of  the  mouth  of  the  adversary :  and  by  the  con- 
fession of  his  sins  he  as  it  were  breaks  the  teeth  that  are  pre- 
pared for  the  prey  of  a  hostile  accusation ;  giving  honor  to 
God,  to  whom  aU  thi^s  are  naked  (3ek.  iv.),  and  \dio  desires 
the  life,  father  than  the  death  of  the  sinner  {&ech.  xviii.)  For 
to  the  penitent  confession  alone  is  not  sufficient,*  unless  there 

>  Erubescit  unasquisqud  propriAm  onlpam  i^teri 

*  Hanc  ergo  oulpam  sacerdotes  non  anferunt,  neqtie  peocatum  ejus. 

'  Quotiesconque  illi  aliquis  ob  perolpiendam  pcsaitMitiam  bbpsns  saos 
oonfessus  eeset. 

*  Causas  autjBm  orimiiiiim  quas  illi  oonfltebanttir. 

*  Nam  et  ipsi  pcanitenti  noh  suffioit  sola  0(mleMk». 


80  CONFESSION. 

follow  after  also  an  amendment  of  his  deeds." —  ViL  Amhros. 
n.  39,  jp.  10.  In  App.  T.  ii.  Op,  S.  Amiyr.  This  life  is  also 
given  by  OdUcmdivs^  T.  ix. 


SUPPRESSION  OF  THE  PENITENTIARY. 


The  following  accounts  of  this  event,  taken  from  Socrates 
and  Zozomen,  are  the  only  ones  extant :  they  are  given  in  full, 
as  the  best  explanation  that  can  be  furnished  of  this  much-de- 
bated transaction. 

SooBATEs,  G.  C. — ^^  About  this  same  time  it  was  thought  fit 
to  set  aside  the  presbyters  of  the  churches  *  (that  had  been  ap-         J 
pointed)  over  penitence:  and  for  somQ  such  cause  as  this.  f 

From  the  time  that  the  Novatians  separated  from  the  Church,  ^ 

because  they  would  not  communicate  with  those  who  had 
fallen  during  the  Decian  persecution,  the  bishops  added  to  the 
ecclesiastical  roll  the  presbyter  who  is  over  penitence,  that  they 
who  fell,  after  baptism,  might  confess  their  sins  before  this 
presbyter  thus  appointed.  This  rule  (canon)  is  in  force  even 
to  this  day  in  the  other  sects.  The  Consubstantialists,  and  the 
Novatians,  who  agree  with  them  in  f aith^  repudiated  the  pres- 
byter of  penitence.  Indeed  the  Novatians  did  not,  from  the 
first,  admit  this  addition.  But  they  who  now  have  possession 
of  the  churches,  after  having  for  a  long  time  preserved  (this 
office)  set  it  aside  under  the  bishop  Nectarius ;"  something  of 
this  kind  having  happened  in  the  Church.  A  certain  noble 
woman  came  to  the  presbyter  who  is  over  penitence,  and  con- 
fesses one  by  one  the  sins  which  she  had  committed  after  bap- 
tism.*    But  the  presbyter  commands  the  woman  to  fast  and 

»*!&^o$e  xai  rov^  kni  riji  fieraroiai  teepteXerr  itpe^flvrepovi  rdSr  % 

inxXr^dioor.  ^ 

*  He  succeeded  St.  Gregory  of  Nazianzum  in  the  see  of  Constantmople, 

and  was  followed  in  the  same  see  by  St.  J.  Chrysostom.  f 

•  Oi  i%i6uoieot  rcS  ixHXij6ia6r{xoo  xarovt  ror  Kpedfivrepov  rdv 

eni  tfji  fisraroiai  npodiBeday  .  .  ',  ini  tov  itpofiXTfiivroi  rovtav  * 


CONFESSION.  81 

pray  nnceasingly,  in  order  that,  together  with  that  confession, 
she  may  also  have  some  work  worthy  of  penitence  to  show 
forth.  But  the  woman  in  process  of  time  acknowledged  an- 
other sin  of  hers.  For  she  said  that  a  deacon  of  the  Chnrch 
had  slept  with  her.  After  she  had  said  this,  he  caused  the 
deacon  to  be  cast  forth  from  the  Church.  But  the  people 
were  sorely  troubled :  for  they  were  indignant  not  only  at 
what  had  been  done,  but  that  the  deed  brought  evil  report  and 
infamy  on  the  Church.  But  the  sacred  men  being  consulted 
in  relation  to  this  matter,  a  certain  presbyter  of  the  Church, 
by  name  Eudsemon,  an  Alexandrian  by  birth,  gives  this  ad- 
vice to  the  bishop  Nectarius,  to  set  aside  the  presbyter  (set) 
over  penitence,  but  to  suffer  each  one,  according  to  his  own 
conscience,  to  partake  of  the  mysteries ;  for  thus  only  could 
the  Church  be  freed  from  being  spoken  evil  of.  I,  who  heard 
these  things  from  Eudsemon,  have  not  hesitated  to  commit 
them  to  this  history.  .  .  .  But,  from  the  first,  I  said  to  Eudsd- 
mon,  *  Whether  your  advice  will  be  profitable  or  not,  to  the 
Church,  God  knows ; '  but  I  see  that  it  has  furnished  a  pretext 
liot  to  reprove  each  other's  sins,  nor  to  observe  the  warning 
words  of  the  Apostle  :  Home  no  fdUmship  with  thefruideaa 
works  of  da/rJcnes8^  htd  rather  reprove  them  {Eph,  v.)" — H.  E. 
L.  V.  <?.  19,^.  285-88. 

ZozoMEN,  G.  C. — "  CI  xvL  How  omd  for  what  comae  the 
pretin/ier  of  the  penitents  ceased  in  the  Chwre\  and  a  sypple- 
mental  narrative  rega/rding  the  mode  of  penitence.  It  was 
now  that  Kectarius,  who  had  charge  of  the  church  of  Constan- 
tinople, was  the  first  who  would  no  longer  allow  the  presbyter 
appointed  over  the  penitents  to  continue,  and  the  bishops,  al- 
most everywhere,  followed  his  example.  As  to  what  this  office 
is,  whence  it  originated,  or  for  what  cause  it  ceased,  others 
may  perhaps  give  an  account  different  from  mine.  But  I  wiU 
state  my  belief.  As  not  to  sin  at  aU,  seems  to  belong  to  a  na- 
ture more  divine  than  that  of  man's,  and  God  has  commanded 

uped/Svrepov  HofioXoyoovrat  rd  dfiapTT^fAara  .  •  .  xard  fjtipoi  ^|o- 
fioXoyBltat  rd^  dfiapriai^  ai  ineitpuxst  nerd  to  fidiCTi6tia, 


Si  coxrmsioK. 

pardon  to  be  gnated  to  the  penitent  eren  thon^  they  may 
often  fiin,  (and  as)  in  begging  pardon,  it  is  neoesaaiy  to  con- 
fess also  the  sin,'  it  from  the  beginning  deservedly  seemed  to 
the  priests  a  burdensome  thing,  to  proclaim  th^  sins,  as  in 
a  tibeatre,  in  the  cognizance  of  the  whole  mnltitade  of  the 
church  they  appointed  to  this  office  a  priest  from  among  those 
whose  lives  were  best  r^ulated,  one  both  silent  and  prudent, 
to  whom  they  who  had  sinned  went  and  acknowledged  their 
deeds.  But  he  having  fixed,  according  to  the  deeds  of  each 
one,  what  was  by  way  of  punishment  to  be  done,  or  undeigoney 
absolved  them,  having  to  exact  punishment  from  themselves. 
But  nothing  of  this  was  required  by  the  Novatians,  who  make 
no  account  of  penitence;  though  amongst  the  other  sects 
(heresies),  this  custom  prevails  even  unto  this  day.  And  in 
the  churches  of  the  west,  and  especially  in  the  Church  of  the 
Bomans,  it  is  carefully  preserved.  For  there  the  place  of 
those  who  are  in  penitence,  where  they  stand  in  sadness,  and 
with  signs  of  grief,  is  visible  (to  all).  And  when  the  liturgy 
of  God  is  at  length  completed,  without  partaking  of  the 
things  which  are  the  privilege  of  the  initiated ;  with  groans 
and  lamentations  they  cast  themselves  prone  upon  the  ground, 
and  the  bishop  meeting  them  face  to  face,  in  tear8,'falls  in  like 
manner  upon  the  pavement,  and  with  loud  lament,  the  whole 
assembly  of  the  church  is  drowned  in  tears.  And  after  this, 
t}\e  bishop  rises  up  first  and  raises  the  prostrate ;  and  having 
offered  up  a  suitable  prayer  for  the  sinners  who  are  penitent^ 
he  dismisses  them.  But  privately  each  one  being  voluntarily 
afiiicted,  eith^  by  fasts,  or  abstinence  from  foods,  or  in  other 
ways  appointed  him,  he  awaits  the  time  which  the  bishop  has 
assigned  to  him.  But,  in  (or,  at)  the  appointed  time,  having 
discharged  the  punishment,  as  it  were  a  debt,  he  is  freed  from 
sin,  and  associates  with  the  people  in  the  church.  The  priests 
of  the  Bomans  observe  these  things,  from  the  beginning,  even 
unto  our  days.  .  .  .  But,  in  the  church  of  Constantinople,  the 
priest  appointed  over  the  penitents  presided  in  this  office ;  until 
*  *Ev  rep  napatT&l6Bax  6vyofioXoytly  rifv  dpLafiziar  xp^o^v. 


0ONFES8I0N.  83 

a  certain  woman  of  a  noble  family,  having  been,  on  account  of 
the  sins  which  she  had  declared,  ordered  by  this  presbyter  to 
fast,  and  to  supplicate  God,  tarrying  for  this  object  in  the 
church,  made  known  that  she  had  been  defiled  by  a  deacon. 
At  thia  the  people  who  learnt  it,  were  indignant,  as  though  the 
chnrdi  had  been  outraged.  The  priests  had  to  endure  the 
greatest  contumely.  But  Kectarius  being  at  a  loss  what  to  do 
in  this  contingency,  deprived  him,  who  had  been  guilty,  of 
hjB  deaconship.  But  certain  persons  having  advised  him  to 
permit  each  individual, — even  as  he  was  conscious  to  himself, 
and  was  able  to  be  confident, — ^to  partake  of  the  mysteries,  he 
suppressed  the  presbyter  over  penitence.  And  from  that  time 
this  has  remained  in  force.  Thenceforward  antiquity,  and  ita 
concomitant  gravity  and  preciseness,  began,  I  think,  to  melt 
away  by  little  into  an  indifEerent  and  useless  mode  of  living. 
For  before  this,  as  it  seems  to  me,  sins  were  less  frequent, 
both  on  account  of  the  shame  felt  by  those  who  had  to  pro- 
claim their  own  temsgressions,  and  the  rigor  of  those  who  were 
appointed  judges,  in  this  matter." — JI.  K  L.  viL  o.  16,  j?p. 
290^01/ 

St.  Jebome,  L.  0. — *^  They  (the  Novatians)  against  almost 
every  sin  dose  the  gates  of  the  Church;  we  read  daily, 
/  would  raiher  the  pendience  them  the  death  of  the  eimier. 
But  they  are  rigid,  not  because  they  do  not  themselves  fall 
into  fax  more  grievous  sins ;  but  there  is  this  difference  be- 
tween us  and  them :  they  a^  ashamed,  as  though  they  were 
just,  to  confess  their  sins ; "  we  whilst  we  do  penitence  more 
easily  deserve  pardon."  *—  T.  i.  J^.  xli.  n.  3,  (id  Ma/roellamf 
col.  187.     See  j^.  xiv.  given  under  the  "  EmhaHstP 

'  If  the  aboTe  accounts  present  any  difficulties,  which  to  the  attentive 
reader  they  cannot,  he  will  find  those  difficulties  explained  by  Yalesius,  in 
his  copious  notes  in  heo.  But  for  a  complete  account  of  the  penitential 
system  and  public  penance,  and  the  confession  of  the  primitive  Church,  let 
him  see  Petavius'  edition  of  St.  Epiphanius,  T.  ii.  pp,  225-258,  than  which 
there  is  no  more  valuable  dissertation  extant  on  this  subject. 

*  Peocata  confiteri.  *  Facilius  veniam  promeremur. 


84  CONFESSION. 

"  A  second  plank  after  shipwreck  is,  to  confess  the  fault  in 
Btmplicity." ' — Ih.  Ep.  Ixxxiv.  Pammac.  et  Ocean,  coL.  524. 

"  If  ike  seT^penty  the  devil,  secretly  bite  any  one,  and,  with- 
out any  one  being  privy  to  it,  infect  him  with  the  poison 
of  sin,  if  he  that  has  been  struck  remain  silent,  and  do  not 
penitence,  and  will  not  confess  his  wound  to  a  brother  and 
master,  that  master  and  brother,  who  has  a  tongue  to  heal 
him,  cannot  easily  be  of  use  to  him."  For  if  a  sick  man 
is  ashamed  to  confess  to  a  physician,  medicine  cannot  cure 
a  complaint  which  is  not  known." — T.  iii.  Cornm.  in  o.  x. 
Ecdes.  p.  474.  ' 

"  And  I  will  give  to  thee  the  keys  of  the  kingdom  of  heaven^ 
cmd  whatsoever  thou  shalt  hind  on  earthy  shall  be  bovmd  also 
in  heaveny  ifcc.  {Matt,  xviii.  18).  Bishops  and  priests  not 
understanding  this  place  take  upon  themselves  something  of 
tlie  pride  of  the  Pharisees ;  so  as  to  condemn  the  innocent,  or 
to  think  that  they  can  loose  the  guilty  ;  whereas,  before  Grod, 
not  the  sentence  of  the  priest,  but  (a  change  of)  life  in  the 
guilty  is  looked  for.  We  read,  in  Leviticus,  of  the  lepers, 
that  they  are  ordered  to  show  themselves  to  the  priests,  and, 
if  they  have  the  leprosy,  then  are  they  made  unclean  by  the 
priest :  not  that  the  priests  make  men  lepers  and  unclean,  but 
that  they  may  know  who  is  a  leper,  and  who  is  not,  and  may 
discriminate  between  the  clean  and  the  unclean.  In  the  same 
way,  therefore,  that  there  the  priest  makes  the  leper  clean,  or 
unclean,  so  also  here  does  the  bishop  and  priest  bind  or  loosCy 
not  those  who  are  innocent  or  guilty,  but  according  to  his 
office,  after  having  heard  the  various  kinds  of  sins,  he  knows 
who  is  to  be  bound,  and  who  loosed." " — T.  iii.  Z.  iii.  Comm,  in 
Matt,  in  loc.jfp.  124-25. 

St.  J.  Chrysostom,  G.  C. — See  the  extracts  already  given 

*  Secunda  post  naufraginm  tabula  est,  culpam  simpliciter  conflteii. 

■  Et  nullo  conscio,  eum  peecati  veneno  infecerit;  si  tacuerit  qui  peicua- 
€ns  -est,  neo  vulnus  suum  fratri  et  magistro  voluerit  confiteri. 

*  Sic  et  hie  alligat  vel  solvit  episcopus  et  presbyter,  non  eos  qui  insontes 
«nnt,  vel  noxii ;  sed  pro  officio  suo,  quum  peccatorum  audierit  varietates, 
fieit  qui  ligandus  sit,  quive  solvendus. 


CONFESSION.  85 

from  hifl  treatise  on  the  "  Priesthood,"  under  "  The  Sacrament 
of  Pencmce.^^ 

"  We  have  a  loving  and  merciful,  and  a  provident  Lord, 
who,  as  He  knowp  the  infirmity  of  our  nature,  when  having 
been  overcome  by  onr  negligence  we  fall  into  any  sin.  He 
seeks  but  for  one  thing  from  us, — ^not  to  depair,  but  to  ab- 
stain from  sin,  and  to  hasten  to  confession."  * — T.  i.  De  Laza^o^ 
Corvdo  vii.  n.  %p,  970. 

"  The  thief  did  not  dare  to  say  Remember  me  in  Thy  kmg- 
domy  until  he  had  by  means  of  confession  laid  down  the  load 
of  his  sins.  Seest  thou  how  great  a  thing  confession  is  i  He 
confessed  and  opened  paradise;  he  confessed  and  took  so 
much  boldness  of  speech  as  to  ask  for  a  kingdom  for  his 
theft." — T  ii.  Horn.  i.J)e  Grace  et  I/xtr.  n.  3,  j>.  480.  See 
also  T  ii.  JETom.  iii.  ad  Pop.  Antioch.  n.  6,  p.  50,  -4.,  which 
JSen.  Edd.  thinks  conclusive,  but  erroneously ;  /ft.  Horn.  xii. 
».  4,^.  151,  E.  A.;  Horn.  ii.  de  Po&nit.  n.  i.j>.  828,  O.  D,; 
amd  340,  E,  J..-,  where  confession  to  God  is  named. 

"  He  did  n{>t  dare  to  say  JRem^mber  ms  m  Thy  kingdom^ 
until  he  had,  by  means  of  confession,  cleansed  himself  from 
the  defilement  of  his  sins ;  until  by  condemning  himself  he 
had  made  himself  innocent ;  until  by  accusing  himself  he  had 
laid  aside  his  transgressions.  Seest  thou  what  great  power 
•confession  has  even  on  the  cross.  ...  If  He  vouchsafed  so  to 
honor  the  thief  whilst  on  the  cross,  much  more  will  He 
vouchsafe  to  us  His  mercy,  would  we  but  make  confession  of 
our  transgressions.  Wherefore,  in  order  that  we  too  may 
enjoy  that  mercy  which  is  His,  let  us  not  be  ashamed  to  con- 
fess our  sins,'  for  great  is  the  strength  of  confession,  and 
abundant  its  power.  For  lo!  even  this  man  confessed  and 
found  Paradise  opened." — Ihid.  Horn.  ii.  n.  3,  p.  492.  On 
confession  to  God,  see  T  ii.  non  ease  ad  grat  concion.  n.  3, 
i>.  791. 

^*Ev  fiovov  kiciZTfTel  TCapP  ^fioSv,  .  .  .  itpo^  rrv  k^oiioX6yri6xv 
Iftstjfivvat, 

•  *E^oMoXoyel(SOca  rd  eavrdSv  dfiaprrjftara  nij  kicanSxvyfofiiBa, 


86  CONFESSION. 

'^  For  although  thou  mayest  forget  thy  sms,  yet  will  not 
God  forget  them,  but  will  set  them  all  before  thine  eyes,  if  we 
do  EOt  f orstall  Him,  and  do  away  with  them  now  by  penit^ice 
and  coBfession/  and  by  forgetting  the  injuries  done  us  by  our 
neighbors-'^-^T.  iii.  Horn,  de  decern,  mill.  talerU.  n.  5,  jp.  11. 
See  also  Ibid.  Sam.  Pecoat.frair.  rum  evulg.  n.  6,p,  414. 

^  When  we  shall  have  been  able  in  this  present  life,  to  wash 
away  our  transgressions  by  means  of  confession,  and  to  obtain 
the  pardon  of  them  from  the  Lord,  we  shall  go  thither  pure 
from  sins.'' — T.  iv.  Horn.  v.  in  Genee.  n.  2,  p.  41.  For  a 
similar  passage,  see  lb.  Sam.  ix.  n.  6,  p.  85,  JS.  86,  O. 

"  A  great  shame  is  sin ;  if  we  commit  it  we  must  not  only 
be  ashamed,  but  even  hide  ourselves.  .  .  .  Yea  rather  not 
even  then  must  we  despair  of  ourselves,  but  hasten  to  conr 
f ession,'  and  to  uprightness  of  mind.  For  we  have  such  a 
master  that  He  seeks  for  nothing  else  at  our  hands,  after  the 
commission  of  sin,  whenever  we  stray  through  heedlessness,  but 
that  we  confess  our  falls,  and  that  we  thenceforward  st^nd, 
and  fall  no  more  into  the  same." — Ilnd.  Sam.  x.  n.  2,  p.  89. 
For  confession  to  God,  see  Ibid.  Sam.  xx.  n,  3,  p.  206.* 

^^Lol  we  have  now  at  length  reached  the  close  of  holy 
Lent ;  now  especially  must  we  press  forward  in  the  career  of 
fasting,  and  make  more  fervent  prayers,  and  exhibit  a  full  and 
accurate  confession  of  our  sins*  .  .  .  that  with  these  good 

^"^Av  firl  irpoXafiovrei  avrd  HaTaXv6wfiey  viry  did  uBravoiai  xai 
i^oM  oXoyif68»i, 

*  ^E^o/ioXoyt^div. 

*  It  may  be  well  to  give  the  passage  here  referred  to  as  a  specimen :  *'  He 
that  has  committed  these  (grievous  sins),  if  he  will  but  use  in  his  need  the 
aid  of  his  conscience,  and  hasten  to  the  confession  of  what  he  has  done, 
and  show  the  ulcer  to  the  physician,  to  Him  who  healeth  andreproveth  not<, 
and  receiye  the  medicine  from  Him,  and  alone  converse  with  Him,  no  one 
seeing  thee,  and  declare  everything  with  accuracy,  he  will  make  a  speedy 
correction  of  his  sins.  For  the  confession  of  sins  is  the  obliteration  of 
offences.  For  if  even  this  Lamech  refused  not  to  confess  to  his  own  wives 
the  murders  that  he  had  committed,  how  should  we  be  worthy  of  pardon,  if 
we  were  unwilling  to  confess  our  sins  to  Him  who  knoweth  accurately  pur 
transgressions  ?" 

*  JJoXXi^  xai  aHpifiif  n/v  i^ofioXoyT^iv  roSy  ^tiapnjfiiytov  km- 
d£t^B6$at. 


ooimssaioN.  87 

woAbj  baying  eome  to  the  day  of  Easter,  we  maj  enjoy  the 
bounty  of  the  Lord.  .  .  .  For  as  the  enemy  knows  that  we 
can,  during  this  time,  after  having  treated  of  what  holds  us 
fettered,  and  having  confessed  our  sins,  and  shown  our  wounds 
to  tiie  physieian,  attain  to  an  abundant  cure,  He  then  in  an 
especial  ixia^n^  opposes  us.'' — J  bid.  Exmi.  xxx.  n.  1,  h^pp. 
a^,  351. 

<<  I  delay  not,  I  put  not  off,  when  I  see  a  soul  well  disposed ; 
for  one  thing  only  do  I  seek,  confession  of  his  faUs ;  and  I  no 
longer  bring  upon  him  punishment  for  his  falls.  Is  not  what 
is  put  forward  by  me  heavy  and  grievous }  Did  I  not  know 
that  men  become  worse  from  not  confessing  their  former  sins, 
I  would  not  even  seek  for  this.  But  since  I  know  that  man- 
kind is  more  prone  to  evil,  therefore  would  I  have  them  con- 
fess their  former  sins,  that  the  confession  may  be  a  hindrance 
to  their  falling  into  the  same." — Ihid.  Horn.  xliv.  n.  i2,  p. 
520.  gee  also  T.  v.  JSopos.  in  Ps.  cxL  n.  7,  p,  629 ;  ibid,  in 
F9.  cxKi  n.  2yp.  642. 

"  This  surely  is  the  time  for  confession,  both  for  the  unini- 
tiated and  for  the  baptized :  for  the  one,  that,  having  re^ 
pentad,  they  may  attain  to  the  sacred  mysteries ;  and  for  the 
other,  that  having  washed  away  in  baptism  their  stains,  they 
may  approach  the  table  with  a  clean  conscience.  Let  us  aban- 
don this  soft  and  dissolute  life ;  for  it  is  not,  indeed  it  is  not 
possible,  both  to  confess  and  to  live  in  luxury." — T,  vii.  JSom. 
^  in  MatA,  n.  6,  pp.  168-9. 

**  Listen  to  Paul  when  he  says,  Jf  we  would  jvdge  ov/r- 
seheSj  toe  should  not  be  Judged.  If  thou  do  this,  advancing 
on  the  way  thou  shalt  even  arrive  at  a  crown.  And,  '  how 
Bhall  we  judge  and  exact  a  penalty  from  ourselves  ? '  one  may 
say.  Lament,  groan  bitterly,  humble  thyself,  afflict  thyself, 
call  to  mind  thy  sins  specifically/  This  is  no  slight  torture 
to  a  soul.  If  any  one  has  been  in  a  state  of  compunction,  he 
knows  that  the  soul  is  punished  by  this  more  than  anything. 
If  any  one  has  had  this  memory  of  sins,  he  knows  the  anguish 


88  CONFESSION. 

thence.  Therefore  does  God  appoint  justice  as  a  reward  to 
sach  penitence.  Declare  thoujlret  thy  Hns,  that  thou  mayest 
be  justified  {Is.  xliii.)  For  it  is  not,  it  is  not  a  trifle  towards 
amendment,  to  bring  together  all  our  sins,  to  be  revolving 
them  continually,  and  reckoning  them  specifically.  For  he 
that  is  doing  this  will  be  so  moved  to  compunction,  as  not  to 
reckon  himself  worthy  even  to  live ;  whilst  he  that  thinks 
this,  will  be  tenderer  than  any  wax.  For  do  not  tell  me  only 
of  fornication,'  or  of  adultery,  nor  of  those  things  that  are 
manifest,  and  confessed  amongst  (or,  by)  all  men,  but  bring 
together  also  thy  secret  crafts,  and  calumnies,  and  evil-speak- 
ings, and  vain-gloryings,  and  thine  envy,  and  all  such  things. 
For  neither  will  these  things  bring  a  trifling  punishment." — 
T.  vii.  Co7nm.  in  Matt.  n.  4,  jjp.  406-7.  For  confession  to  Gh)d, 
see  T.  xii.  Horn.  xxxi.  in,  Ep.  ad  Hehr.  pjp.  411-3.  See  also 
the  extract  from  Ilom,  ix.  Ih  given  under  "  Contrition?^ 

^^  Though  thousands  of  evils  surround  us,  if  we  be  prudent 
and  watchful,  we  shall  be  ab^e  to  find  great  defence,  and 
abundant  pardon,  and  wash  away  our  transgressions.  And 
hear,  in  what  way  this  will  be.     If  we  repair  to  church,  if  we 

grieve  over  our  transgressions,  if  we  confess  our  sins,*  if  we 

■^  •        " 

'  Mff  yap  fiot  xopreiai  Bimji  fiovov, 

*^Ay  ouoXoyoofiev  rd  ^uaprrffi^ra.  Besides  the  passage  alreadj 
qaoted,  and  those  places  referred  to  in  which  St  Chrfsostom  speaks  of  con- 
fession to  God,  I  will  add  two  other  extracts :  ' '  Let  a  man  prove  himself  and 
soediof  thai  bread  and  drink  of  that  chalice.  He  made  not  known  the  nicer  ; 
he  brought  not  the  accusation  into  the  public  theatre;  he  placed. not  rooiid 
witnesses  of  thy  transgressions;  within,  in  thj  conscience,  with  none  pres- 
ent but  Ood,  that  sees  all  things,  make  the  judgment  and  the  examiuatioa 
of  your  sins."— r.  ii.  Hom,  vi.  De  JPianit.  in  fine,  "I  do  not  tell  thee  to 
appear  in  public,  nor  to  accuse  thyself  before  others,  but  I  counsel  thee  to 
obey  the  prophet,  raying.  Reveal  thy  way  to  the  Lord,  acknowledge  thy 
sins  before  God ;  acknowledge  them  to  the  Judge,  praying,  and  if  not  with 
the  tongue,  yet  with  the  memory,  and  so  pray  to  have  mercy."— T.  xiL 
Horn,  xxxi.  in  Hebr,  n,  8,  p.  413.  That  these  and  similar  passages  are  per- 
fectly compatible  with  our  doctrine,  it  needs  but  an  acquaintance  with  that 
doctrine  to  see.  Confession  to  a  priest  does  not  exclude — nay,  includes  and 
presupposes— confession  to  God.  That  all  sins  need  not  be  confessed  to  a 
priest,  is  also  a  part  of  our  doctrine.  Were  these  the  only  places  in  which 
St.  Chrysostom  speaks  of  confession,  his  opinion  might  indeed  be  doubtful, 
or  not  capable  of  being  ascertained  from  his  writings;  but  when,  besides 


OOKFESSION.  89 

put  forth  prayers.  .  .  .  For  all  these  are  remedies  for  our 
Bins."— T.  xii.  Horn.  vi.  odA),  Cdtha/roa,  n.  2,^.  501. 

Council  of  Laodioea,  G.  C. — "  They,  who  have  offended  by 
divers  sins,  and  continue  instant  in  the  prayer  of  confession 
and  penitence,'  and  are  perfectly  converted  from  their  evil 
'ways,  shall,  having  had  a  period  for  penitence  assigned  to 
them  according  to  the  quality  of  their  sin,'  be  through  the 
mercy^and  goodness  of  God  brought  to  communion." — Cam. 
ii.  col  1496,  T.  i.  Lahh. 

"  Those  who  are  of  the  Church  are  not  to  be  permitted  to 
go  into  the  cemeteries,  or  into  the  so-called  martyries  of  any 
of  the  heretics,  for  the  purpose  of  prayer  or  .veneration  ;  ■  but 
such  persons,  if  they  be  believers,  are  to  be  excommunicated 
for  a  time,  but  upon  being  penitent,  and  making  confession  of 
their  fault,*  they  are  to  be  received." — Ih  can.  ix. 

CouNCJiL  OF  Nio^A,  G.  C. — "  If  any  presbyters  have  been 
promoted  without  examination,  or  being  examined  they  have 
confessed  their  sins,*  and,  after  they  have  confessed,  men 
acting  in  opposition  to  the  canons  have  laid  hands  upon  such, 
the  canon  admits  not  those  men.  For  the  Catholic  Church 
defends  that  which  is  blameless." — Can.  ix.  col.  33,  T.  ii. 
Ijibh. 

Council  of  Ai^iooh,  G.  C. — This  council,  held  in  341,  de- 
fines that  "  All  those  who  come  into  the  Church  of  God,  and 
hearken  to  the  said  Scriptures,  but  do  not  communicate  in 
prayer  with  the  people,  or  turn  away  from  the  participation 
of  the  Eucharist,  through  (or,  after)  a  certain  disorderliness, 
such  are  cast  out  of  the  Church,  until  having  confessed  and 

these  passages,  his  works  contain  other,  and  so  plain  and  additional  testi. 
monj,  as  may  be  seen  in  the  passages  extracted  and  referred  to,  it  seems 
unreasonable  that  saoh  stress  should  be  laid  on  one  class  of  passages,  and 
the  force  of  the  other  be  entirely  overlooked  or  neglected. 

•  npo6xapr€povrrai  zy  irpo^Bvx$  riji  HoMoXoyjfdeooi  xai  fiera- 

•  Kard  rrfr  draXoyiav  rod  feraidfiaro^y  xatpov  HBvavoiai  do- 
B4vroi, 

»  Bepaitsiai.  *  ^E^o/ioXoyovniyovi. 

•  *£l^o\6yfj6ay  td  '^fiaptrffiira  avroHi. 


90  OOMFBBSIOM. 

Bbown  fruits  of  penitence,  and  having  earnestly  requested  it^ 
they  may  be  able  to  obtain  pardon." — Can.  ii.  cd.  561,  T.  ii. 
Labb. 

African  Council,  L.  C. — "  Let  the  periods  of  penitence  be 
adjudged  to  penitents,  by  the  determination  of  the  bishop,  ac- 
cording to  the  difference  of  their  sins :  and  a  presbyter  shall 
not  reconcile  a  penitent  without  c<m6ulting  the  bishop,  except 
necessity,  arising  £rom  the  absence  of  the  bishop,  compel  him. 
But  as  to  the  penitent  whose  crime  is  public  and  most  notori- 
ous, disturbing  the  whole  Church,  he  shall  impose  bonds  on 
him  before  the  apsis  (chancel).'' — Oodean  Can,  Eod.  Aft.  can. 
xlii.  ool.  1069,  LcM.  T.  ii 

OENTUBT  V. 

St.  Augustinb,  L  C. — Commenting  on  JSeocL  xxvL  7, 
^ Thou  shalt  make  eleven  curtainSj^  &c.,  he  says :  ^^  For  this 
end  are  sins  signified  by  these  cvHainSy  that  they  may  be 
expressed  by  confession,  and  may  by  the  grace  which  is  given 
to  the  Church  be  abolished,'  that  is,  be  covered :  whence  it  is 
said.  Blessed  cure  ihej^  whose  iniqmties  are  forgiven^  and 
whose  sins  are  covered  (Ps.  xxxi.) " — T.  iii.  Quesst.  in  Eaood. 
n.  cviii.  col.  716. 

.  ^^  Lazarus  was  buried,  the  stone  was  placed  over  him :  the 
voice  of  the  Saviour  broke  the  hardness  of  the  stone ;  and 
thy  heart  is  so  hard  that  as  yet  that  divine  voice  has  not  broken 
thee!  Arise  in  thy  heart,  come  forth  from  thy  sepulchre. 
For  thou  didst  lie  dead  in  thy  heart  as  in  a  sepulchre,  and 
wast  weighed  down  as  it  were  by  the  rock  of  evil  habit. 
Arise  and  come  forth.  What  means.  Arise  and  come  forth  f 
Believe  and  confess.  For  whoso  has  believed,  has  arisen; 
whoso  confesses  has  come  forth.  Why  have  we  said  that  he 
that  confesses  has  come  forth  ?  Because  before  he  confessed, 
he  was  hidden ;  but  when  he  confesses,  he  comes  forth  from 
darkness  to  light.    And  when  he  has  confessed,  what  is  said 

>  Ut  per  confeefiionem  ezprimantur,  et  per  gratiam  qun  data  est  eoclesis 
aboleantur. 


CfOKFBSSION.  91 

to  the  ministerB?  That  which  was  said  at  the  btirial  of 
Lazaras,  Loo^e  Kim  and  let  himh  go.  Howl  It  was  said  to 
the  ministers,  the  Apostles/  Wheat  things  ye  shall  loose  on 
ea/rlJi  %haU  he  loosed  also  in  heaven.^^ — lb.  Tract,  xxii.  in 
Joan.  n.  7,  col  1939. 

"  ^or  I  declare  mine  iniquity^  and  I  will  ha/oe  ca/refor  my 
sin  {Ps.  xxxvii.)  Be  not  secure  when  thou  shalt  have  con- 
fessed thy  sin,  like  one  always  ready  to  confess,  and  to  com- 
mit sin.  So  declare  thine  iniquity^  that  then  han>e  care  for 
thy  sin.*  What  is  to  have  care  for  thy  sin  }  To  have  care 
for  thy  wonnd.  If  thou  saidst,  I  will  have  care  for  mj 
wound,  what  would  be  understood,  but,  I  will  try  that  it  be 
cured  \  For  this  is  to  have  care  for  sin^  ever  to  strive,  ev^  to 
be  intent,  ever  studiously  and  sedulously  to  labor  that  thou 
mayest  heal  sin.  So  from  one  day  to  another  thou  bewailest 
thy  sin,  but  haply  tears  flow  and  the  hands  are  idia  Let  alms 
be  made,  let  sins  be  redeemed,  let  the  indigent  rejoice  at  Ay 
gift,  that  thou  also  mayest  rejoice  at  God's  gift."^ — T.  iv.  In 
Ps.  xxxvii.  n.  24,  col.  434. 

"  Truth  is  sprwng  out  of  the  earthy  and  Justice  hath  looked 
down  from  hea/oen  {Ps.  Ixxxiv.) ;  confession  from  man.  For  O 
man  thou  wast  a  sinner.  O  earth,  that,  when  thou  hadst  dinned, 
didst  hear,  EaHh  thou  wtt^  a/nd  into  ea/rih  thou  shaU  return^ 
let  trutii  spring  out  of  thee,  thaX,  justice  may  look  on  i^e&from 
heaven.  How  does  truth  spring  from  thee,  whereas  thou  art 
a  sinner,  art  unjust  ?  Confess  thy  sins  and  tnUh  will  spring 
out  of  thee.*  For  if  whereas  thou  art  unjust,  thou  declare 
thyself  just,  how  shall  truth  spring  out  of  thee?  But  if 
whereas  thou  art  unjust^  thou  declare  thyself  unjust,  Truth  is 
sprung  oul  of  the  earth.    Look  on  that  publican  praying  afa/r 

>  Et  cum  oonfessus  fuerit  quid  dicitur  ministris?  Quod  dictum  est  ad 
funus  Lazari,  solvite  ilium,  et  sinite  abire.  Quomodo?  Dictum  est  minis- 
tris apostolis,  ^MB  solveritia  in  terra,  &o. 

*  He  sBourus  sis,  cam  oonfessus  fueris  peocatom  tuum,  tanquam  semper 
preparatus  ad  confitenduro,  et  committendum  peccatom.  Sic  pronontia 
iniquitatem,  ut  curam  geras  pro  peccato  tuo. 

*  Confltere  peocata  toa,  et  onetor  de  te  Toritas. 


92  CONFESSION. 

qff'irovcL  the  Pharisee  in  the  temple,  he  dared  not  lift  np  his 
eyes  to  heaven,  but  smote  his  breast,  saying :  Lord,  he  mercifvl 
to  me  a  sinner  :  lo,  Truth  is  sjprung  oiU  ofths  ewrUi,  because 
confession  of  sins  is  made  by  man.  What  therefore  follows, 
Amen,  I  say  to  you,  the  publican  went  down  into  his  house 
Justified,  &c.  {St.  Luke  xviii.  14).  Truth  is  sprung  out  of 
the  earth,  in  the  confession  of  sins  ;  and  justice  hath  looked 
dovynfrom  hea/oen,  that  the  publican  might  go  down  justified 
rather  than  that  Pharisee.  For  that  ye  may  know  that  truth 
relates  to  the  confession  of  sins,  the  evangelist  John  says,  If 
we  say  that  we  have  no  sin,  we  deceive  ourselves,  amd  the 
truth  of  God  is  not  in  us.  In  what  manner,  therefore,  tnUh 
springs  out  of  the  earth,  that  justice  may  look  down  from 
hea/oen,  hear  him  following  up  and  Baying,  If  we  confess  oti/r 
sins,  he  is  faithful  a/ndjust  to  forgive  us  our  sins,  &c.  (1  John 
i.  8-9).  yfhskt  justice  has  looked  down  from  heaven  /  As  it 
were  that  of  God  saying :  Let  us  spare  this  man,  because  he 
has  not  spared  himself ;  let  us  forgive  him,  because  he  ac- 
knowledges (his  sins).  He  has  turned  to  punish  his  sin,  and 
I  will  also  turn  to  free  him." — lb.  In,  Ps.  Ixxxiv.  n.  13,  col. 
1284. 

"  Justice  shaU  walk  hefore  him,  and  shaU  set  his  steps  in 
the  way  {Ps.  Ixxxiv.  14).  Thsit  justice  is  that  which  is  in  the 
confession  of  sins,  for  it  is  truth  itself.  For  thou  oughtest 
to  be  just  towards  thyself,  to  punish  thyself :  for  it  is  the 
primary  justice  of  man,  to  punish  thyself  (being)  evil,  and  God 
may  make  thee  just.  As,  therefore,  this  is  the  primary  justice 
of  man,  this  becomes  a  way  to  God,  that  God  may  come  unto 
thee :  there  make  a  way  for  Him,  in  the  confession  of  sins. 
For  this  cause  John  also,  when  baptizing  in  the  water  of 
penitence  and  wishing  those  who  were  penitent  of  their  for- 
mer deeds  to  come  unto  him,  said  this :  Prepare  ye  a  way 
for  the  Lord,  make  straight  His  patJis  {Matt,  iii.)  Thou  didst 
please  thyself  in  thy  sins  ;  let  what  thou  wast  displease  thee, 
that  thou  mayest  be  what  thou  wast  not.  Prepare  ye  a  way 
for  the  Lord ;  let  this  justice  go  before,  that  thou  confess  thy 


CONFESSION.  98 

flins :  He  will  come  and  visit  thee,  because  He  shaU  set  His 
»Up8  in  the  way  /  for  there  is  where  He  may  set  His  stepsy 
there  is  where  He  may  come  to  thee.  But  before  that  thou 
didst  confess  thy  sins,  thou  hadst  closed  up  the  way  of  God  to 
thee;*  there  was  no  way  by  which  He  might  come  to  thee. 
Confess  thy  life,  and  thou  openest  a  way,  and  Christ  will 
come,  and  set  His  steps  in  the  way^  that  He  may  guide  thee 
in  His  footsteps." — lb,  L  o.  n.  16,  col.  1286.  See  also  Ibid. 
In  Ps.  xciii.  n.  22,  ooL  1451,  £. 

"  let  us  come  before  His  presence  in  confession  {Ps.  xciv.) 
Confession  is  taken  indeed  in  two  senses  in  the  Scriptures. 
There  is  the  confession  of  him  who  praises ;  there  is  the  con- 
fession of  him  who  moans.  The  confession  of  him  who 
praises  relates  to  the  honor  of  Him  who  is  praised :  the  con- 
f ession  of  him  who  moans,  relates  to  the  penitence  of  him 
who  confesses.  For  men  confess  when  they  praise  God ;  they 
confess  when  they  accuse  themselves,  and  the  tongue  does 
nothing  that  is  more  worthy.  .  .  .  For  if  confession  were 
always  the  act  of  a  penitent,  it  would  not  be  said  in  the 
Gospel  concerning  the  Lord  Himself,  /  coif  ess  to  Thee^  O 
FaiheTy  Lord  of  hea/oen  and  eoHh^  &c.  {Luke  x.  21) ;  was 
Christ,  because  He  confessed,  penitent  ?  There  was  nothing 
for  which  He  could  be  penitent,  because  in  nothing  had  He 
acted  culpably ;  but  He  confessed  in  praise  of  the  Father.  .  .  . 
"What,  then,  means,  Let  us  go  before  His  presence  in  confess 
sum  t  He  is  to  come ;  let  us  go  before  His  presence  in  confes- 
sion,  first ;  before  He  comes,  let  us,  by  confessing,  condemn 
what  we  have  done,*  that  He  may  find  what  He  may  crown, 
not  what  He  may  condemn.  But  when  thou  conf  essest  thy  sins, 
does  this  also  pertain  to  the  praise  of  God  ?  Yea,  indeed,  it  in 
a  special  manner  pertains  to  His  praise.  Wherefore  ?  Be- 
cause so  much  the  more  is  the  physician  praised,  as  the  more 
was  the  sick  man  despaired  of," — lb.  In  Ps.  xciv.  n.  4,  col. 
1462-63. 

'  Ante  autem  quam  confitoreris  peccata,  interclusei'as  ad  te  yiam  Dei. 
*  Nos  eoBfitendo  damnemus,  quod  fecimus. 


94  CONFESSION. 

"  Con/esdon  wnd  hemUy  are  before  Him  {Ps.  xcv.)  Dost 
thou  love  beauty  ?  Dost  thou  wisli  to  be  beautiful  ?  Confess. 
He  did  not  say,  Beauty  and  confession,  but,  confession  and 
heauty.  Thou  wast  ugly,  confess  that  thou  mayest  be  beauti- 
ful; thou  wast  a  sinner,  confess  that  thou  mayest  be  just.' 
.  .  .  For  sinners  confess  their  sins,  they  vomit  the  evils  which 
they  have  eagerly  devoured ;  they  return  not  to  their  vomit, 
like  an  imclean  dog ;  and  there  will  be  oorvfesaion  a/nd  beauty. 
We  love  beauty ;  lest  us  first  choose  confession,  that  beauty 
may  follow.  .  .  .  Confession  is  a  sacrifice  to  God."  " — lb.  In 
Ps,  xcv.  n.  7-8,  ooL  1480-81. 

"  Hops  in  the  Lord^  for  1  wiU  still  confess  to  Sim  (Ps. 
xlii.)  He  places  the  hope,  whereby  he  raised  himself  up,  in 
confession,  as  though  his  soul,  which  disquieted  him  with 
sadness,  said  to  him, — ^why  say  to  me  Hope  m  the  Lordf 
The  consciousness  of  my  sins  hinders  me ;  I  know  what  I  have 
committed,  and  thou  sayest,  Hope  in  the  Lord,  Thou  hast 
committed  (sins)  it  is  true:  whence  then  dost  thou  hope? 
Hecatise  1  will  confess  to  Him,  As  God  hates  him  who  de- 
fends his  sins,  so  does  He  succor  him  who  confesses  them." — 
Ibid,  in  Ps.  cxlv.  n.  2,  col.  2314.* 

*  Peccator  eras,  confitere  ut  sis  Justus. 

*  Confessio  hostia  est  Deo. 

»  The  following  occurs  in  the  same  vol.  iv.  On  ihs  Psalms  :—*^  Sing  to 
the  Lord  a  new  carUide  ;  and  later,  Sing  to  the  Lord  oil  the  earth  (Psalm 
xcv.);  Let  people  confess  to  Thee,  0  God  {Psalm  Ixvi.)  They  have  found 
Thy  way,  Let  them  confess.  This  song  is  itself  a  confession;  a  confession 
of  thy  sins  and  of  the  power  of  God.  Confess  thine  iniquity,  confess  the 
grace  of  God;  accuse  thyself,  glorify  Him;  reprehend  thyself,  praise  Him; 
that  even  so,  when  He  cometh,  He  may  find  thee  thine  own  punisher,  and 
may  show  Himself  to  thee  thy  Saviour.  For  why  fear  yon  to  confess,  you 
who  have  found  this  the  way  an  all  nations?  Why  fear  to  confess,  and,  in 
your  confession,  to  sing  a  new  canticle  with  all  the  earth,  in  all  the  earth,  in 
Catholic  peace  ?  Dost  thou  fear  to  confess  to  God,  for  fear  lest  He  condemn 
thee  after  thou  hast  confessed  ?  If  thou  hide  thyself  without  confessing, 
thou  wilt  be  condemned  after  having  confessed  (si  non  confessns  lates,  con- 
fessus  (lamnaberis).  Thou  fearest  to  confess,  thou,  who  canst  not  be  con- 
cealed by  not  confessing:  thou  shalt  be  condemned  after  remaining  silent, 
thou  who  mightest  be  liberated  after  having  confessed.  Let  people  confess 
to  Thee,  0  God :  Ut  all  people  confess  to  Thee.  [Then  contrasting  the  above 
confession  with  that  extorted  from  a  criminal,  to  his  injury  or  death,  he 


CONFESSION.  95 

^  Thus,  at  least,  let  them  be  compelled  to  confess  what  thej 
would  not,  since  they  blush  to  remain  silent  as  to  what  they 
are ;  let  them  pour  forth — ^let  them  vomit  what  they  carry. 
The  breast  is  laden  with  a  surfeit  of  iniquity ;  let  confession 
vomit  it  forth  ;  *  but  let  there  be  no  return  to  the  vomit,  after 
the  manner  of  dogs." — T.  v.  Serm,.  ix.  n,  21,  col,  91. 

"  Strive  not  to  commit  (sin,)  and  if  it  be  possible  commit  not 
any  sin ;  but  if  it  is  not  possible  that  ye  commit  not  any  sin, 
yet  let  there  remain  that  pious  confession."* — Ihid,  Serm. 
xxii.  n.  8,  col.  173.     See  also  Ibid,  Serm.  xlvii.  n.  8,  ool.  361-2. 

"  1  confess  to  TAeCy  O  Father^  Lord  of  heaven  amd  ecurth^ 
dkc.  (St.  Matt.  xi.  25).  As  soon  as  this  word  resounded  from 
the  mouth  of  the  lector,  there  followed  also  the  sound  of  the 
beating  of  your  breasts,  upon  hearing  that  which  the  Lord 
says,  /  confees  to  Thee^  O  Father.  On  hearing  the  sound  of 
1  confess^  ye  smote  your  breasts.  But  what  is  to  smite  the 
breast  but  to  accuse  what  lies  hidden  in  the  breast,  and  by  a 
stroke  that  is  visible  to  punish  the  sin  that  is  invisible  %  Why 
have  you  done  this,  save  that  you  heard,  /  confess  to  Thee^  O 
Father  f  I  confess^  that  you  have  heard :  who  confesses,  you 
have  not  noticed.  If  Christ,  from  whom  every  sin  is  far  re- 
moved, said  1  confess^  it  is  the  word  not  only  of  the  sinner, 
but  also  at  times  of  Him  who  praises.  Therefore  we  confess, 
whether  praising  God,  or  accusing  ourselves.     Either  conf es- 

adds:]  The  latter  is  every  way  miserable.  Bat,  Lei  the  nations  rejoice 
and  extilt.  From  what  cause?  Through  the  confession  itself.  Wliy  ? 
Because  He  to  whom  they  confess  is  good.  For  this  does  He  require  con- 
fession, that  He  may  liberate  the  humble ;  for  this  condemn  him  that  con- 
fesses not,  that  He  may  punish  the  proud.  Be,  therefore,  sorrowful  before 
thou  confessest;  after  having  confessed  eomlt,  now  thou  wilt  be  healed. 
Thy  conscience  had  collected  putrid  matter;  the  imposthume  had  swelled — 
it  tormented  thee,  it  suffered  thee  not  to  rest ;  the  physician  applies  the  fo- 
mentation of  words,  and  sometimes  he  cuts;  he  uses  the  medicinal  knife  in 
the  chastening  by  tribulation;  do  thou  recognize  the  hand  of  the  physician; 
oonfess — let  all  the  putrid  matter  make  its  way  out  in  confession,  and  flow 
sway:  now  exult,  now  rejoice,  what  remains  wiU  easily  be  cured." — T,  iv. 
in  Fb.  Ixvi.  n.  6,  7,  col.  941-2. 

'  Pectus  premitur  crapula  iniquitatis;  evomat  earn  confessio. 

*  Maneat  tamen  ilia  pia  confessio. 


96  COKFBSSIOK. 

Bion  is  piotiB,  whether  thou  reprehend  thyself,  who  art  not 
without  sin,  or  thou  praise  Him,  who  cannot  sin.  But  if  we 
consider  well,  the  reprehension  of  thyself  is  the  praise  of  Him. 
For  wherefore,  now,  dost  thou  confess  in  the  accusation  of 
thy  sin }  *  In  the  accusation  of  thyself,  wherefore  dost  thou 
confess,  but  because,  from  being  dead,  thou  art  made  alive  t 
For  the  Scripture  says,  Confeuion  periaheth  from  the  deady 
m  one  that  is  not  {Eodi.  xviL)  If  confession  perishsih  from 
the  dead^  he  who  confesses  liveth :  and  if  he  confess  his  sin, 
he  has  assujredly  returned  to  life  from  death.  If  he  who  con- 
fesses sin  has  returned  to  life  from  death,  who  has  resuscitated 
him  ?  No  one  that  is  dead  resuscitates  himself.  [Having  ex- 
cepted Christ,  he  continues :]  But  the  sinner  was  dead — he 
especially  on  whom  the  weight  of  habit  pressed,  as  Lazarus 
was  buried.  For  it  was  but  little  that  he  was  dead  ;  he  was 
also  buried.  Whosoever,  therefore,  is  weighed  down  with  the 
burden  of  evil  custom,  of  an  evil  life,  of  earthly  desires — that 
is,  so  as  that  in  him  has  been  found  that  which  is  wofuUy  said 
in  a  certain  psalm.  The  fool  said  in  his  hea/rt^  there  is  no 
Ood  {Ps.  xifi.),  he  becomes  bach  as  he  of  whom  it  is  said 
Confession  jperisheth  from  the  dead^  as  one  that  is  not.  Who 
shall  restore  him  to  life,  but  he  who,  when  the  stone  was 
removed,  cried  out,  saying,  Laaa/rvs^  come  forth.  But 
what  is  to  come  forth^  but  to  bring  forth  what  was  hid- 
den i  He  who  confesses  comes  forth ;  he  could  not  corns 
forth^  unless  he  were  alive ;  he  could  not  live,  unless  he 
had  been  resuscitated.  Therefore,  in  confession,  the  accusa- 
tion of  one's  self  is  the  praising  of  Ood.  Some  one,  there* 
fore,  says :  ^  In  what  does  the  Church  benefit,  if  already  he 
who  confesses  comes  forth  resuscitated  by  the  voice  of  the 
Lord  ? '  In  what  does  the  Church  benefit  him  who  confesses, 
(the  Church)  to  which  the  Lord  says,  WTiat  things  ye  shall  loose 
on  earthy  shaJl  he  loosed  also  in  heaven.  Attend  to  Lazarus 
himself,  whereas  he  comes  forth  in  bonds.  He  already  was 
alive  by  confessing ;  but  as  yet  he  walked  not  free,  being 
*  Quare  enim  jam  confiteris  in  aocusatione  peooati  toi  ? 


CONFESSION.  97 

trammelled  in  bonds.  What,  then,  does  the  Chnrch,  to  which 
was  said,  What  things  ye  shall  loose  they  shaU  he  loosed^  bnt 
that  which  the  Lord  says  incontinently  to  the  disciples,  Loose 
Mm,  a/nd  let  him  go?^ ' — Ihid.  Serm.  Ixvii.  n:  1-3,  col.  634-6. 

"  If,  then,  the  whole  Church  says.  Forgive  us  our  trespasses^ 
he  is  reprobate  who  does  not  say  this.  And  we,  indeed,  when 
we  say  ov/r  trespasses,  are,  until  we  receive  that  which  we  ask 
for,  reprobate,  because  we  are  sinners ;  bUt  what  you  do  not,  we, 
by  doing  it — ^that  is,  by  confessing  our  sins — ax^  cleansed ;  *  if 
so  be,  however,  that  we  do  wh?^t  we  say,  as  toe  forgive  them  that 
trespass  against  us.  Where,  then,  art  thou,  oh  Pelagian,  or 
Oeelestian  heretic  ?  Lo,  the  whole  Church  says.  Forgive  us  our 
trespasses.  It  has,  therefore,  spots  and  wrinkles.  But  by 
confession  the  wrinkle  is  stretched  out ;  by  confession  the  spot 
is  washed  away.  The  Church  stands  in  prayer,  that  it  may  be 
cleansed  by  confession.  .  .  .  Thou  who  wert  speaking,  art 
thou  without  spot  and  wrinkle  i  What  dost  thou  here  in  the 
Church,  which  says.  Forgive  us  our  trespasses  f  She  confesses 
that  she  hath  trespasses  to  be  forgiven.  They  who  confess 
not,  not  therefore  have  them  not,  but  from  that  cause  they 
will  not  be  forgiven  them.  Confession  heals  us,'  and  a  watch- 
ful life,  an  humble  life,  prayer  with  faith,  contrition  of  heart, 
tears  unfeigned  flowing  from  the  spring  of  the  heart,  that  sins, 
without  which  we  cannot  be,  be  forgiven  us.  Confession,  I 
say,  heals  us ;  the  Apostle  John  saying,  If  we  confess  owr 
sins,  he  is  faithful  amd  just  to  forgive  us  our  sins,  and 
deanse  m  from  aU  iniquity ^ — Tlid.  Serm.  clxxxi.  n.  1256-7. 

"  Trammelled  in  the  bonds  of  sins  so  deadly,  does  he  decline, 
or  delay,  or  hesitate  to  fly  unto  the  keys  themselves  of  the 
Church,' by  which  he  may  be  loosed  on  earth,  that  he  may  be 

>  Qaid  protest  eoolesia  eonfitenti,  oni  Dominns  ait,  Qiub  BolvBrtiis  in 
terra,  &c.  ?  .  .  .  Quid  ergo  facit  ecclesia,  cui  dictum  est,  Qwb  solveritis, 
soluta  aunt;  nisi  quod  ait  Dominus  oontinuo  ad  disoipulos,  golvite  iUum,  et 
siniie  abire. 

*  Quod  T06  non  facitis,  nos  faoiendo,  id  est  peccata  nostra  confltendo, 
BiiBdamur. 

*  Gonfessk)  nos  sanat 


98  CONFESSION. 

loosed  in  heaven.  .  .  .  And  when  he  shall  have  passed  upon 
himself  the  sentence  of  a  most  severe  remedy,  but  still  a 
remedy,  let  him  come  to  the  prelates  through  whom  the  keys 
are  ministered  to  him  in  the  Church ;  and  as  one  now  begin- 
ning to  be  a  good  son,  let  him — ^the  order  of  the  members  of 
the  mother  being  preserved — ^receive  the  manner  (or  measure) 
of  his  satisfaction  from  those  who  are  set  over  the  sacraments ; ' 
that,  devout  and  suppliant  in  offering  up  the  sacrifice  of  a  con- 
trite heart,  he  may  do  that  which  may  not  only  be  of  profit  to 
himself  towards  receiving  salvation,  but  also  to  others  as  an 
example.  So  that,  if  his  sin  is  not  merely  to  his  own  great 
injury,  but  also  to  the  great  scandal  of  others,  and  it  seem  to 
the  prelate  a  thing  expedient  for  the  utiUty  of  the  Church,  let 
him  not  refuse  to  do  penitence  in  the  cognizance  of  many,  or 
even  of  the  whole  people ;  *  let  him  offer  no  resistance,  nor 
through  shame  add  the  tumor  (of  pride)  to  his  deadly  and  mortal 
wound.  [For  context  see '  SacramerU  of  Penance.^  ]  " — jT.  v. 
Serm,  cccli.  n.  9,  col.  2014-15. 

"  Let  there  be  in  you  (adulterers)  the  sorrow  and  the  hu- 
mility of  penitence.  .  .  •  Do  penitence,  such  as  is  done  in  the 
Church,  that  the  Church  may  pray  for  you.  Let  no  one  say 
to  himself,  *  I  do  it  in  secret ;  I  do  it  before  God ;  God — ^may 
He  pardon  me — ^knows  that  I  do  it  in  my  heart.'  Therefore, 
was  it  said  without  cause.  What  ye  shaU  loose  on  earthy  sfuiU 
he  loosed  in  heaven  f  Therefore,  without  cause,  are  the  keys 
given  to  the  Church  of  God  %  Do  we  make  void  the  Gospel — 
void  the  words  of  Christ  ?  Do  we  promise  you  what  He  re- 
fuses ?  •  Do  not  we  deceive  you  %  Job  says.  If  1  home  hluehed 
to  confess  my  sins  hefore  the  people  (xxxi.  33).     So  just  a  man 

*  Veniat  ad  antistites,  per  qnos  illi  in  ecolesia  claves  ministrantur;  et 
tanquatn  bonus  jam  incipieus  esse  Alius,  matemorum  membrorum  ordine 
oustodito,  a  prsBpositis  sacramentorum  accipiat  satisfactionis  sue  modum. 

*  Si  peccatum  ejus,  non  solum  in  gravi  ejus  malo,  sed  etiam  in  tanto 
soandalo  aliorum  est,  atque  hoc  ezpedire  utilitati  ecclesiaa  videtur  antistiti, 
in  notitia  multorum,  vel  etiam  totius  plebis  agere  posnitentiam  non  reouset 

*  Ergo  sine  causa  dictum  est,  Qwb  aoiveritia,  &o.  Ergo  sine  causa  sunt 
claves  datiB  ecclesie  DeL  Frustramus  evangelium,  frustramus  verba 
Ghristi  ?    Promittimus  yobis  quod  ille  negat  ? 


CONFESSION.  99 

says  this,  and  the  son  of  pestilence  resists  me,  and  the  prond 
neck,  the  tortuous  mind,  is  ashamed  to  bend  the  knee  beneath 
the  benediction  of  God.  Maybe,  nay,  there  is  no  doubt,  that 
God  therefore  willed  that  Theodosius  should  do  public  peni- 
tence in  the  sight  of  the  people,  chiefly  because  his  sin  could 
not  be  concealed ;  and  does  the  senator  blush  at  what  an  em- 
peror blushed  not !  Is  one,  not  a  senator,  but  only  a  magis- 
trate, ashamed  of  that  of  which  an  emperor  was  not  ashamed  ? 
Ifi  a  plebeian,  or  a  tradesman,  ashamed  of  that  of  which  an  em- 
peror was  not  ashamed  ?  What  pride  is  this  ?  .  Would  not  it 
alone  seem  enough  for  hell,  even  though  there  were  no  adul- 
tery ? " — md.  Serm.  cccxcii.  n.  3,  col.  2241. 

"  But  if  one,  placed  in  extremest  need  by  his  illness,  would 
fain  receive  penitence,  and  does  receive  it,  and  is  without  de- 
lay reconciled,  and  departs  hence,  I  acknowledge  to  you  that 
we  do  not  refuse  him  what  he  asks,  but  we  are  not  confident 
that  he  departs  hence  in  a  good  state.  I  am  not  confident,  I 
deceive  you  not,  I  am  not  confident.  The  faithful  man  who 
lives  well,  departs  hence  safe.*  He  that  is  baptized  at  the  (last) 
hour,  departs  hence  safe.  He  that  does  penitence,  and  is  re* 
oonciled  when  in  health,  and  lives  well  afterwards,  departs 
hence  safe.  He  that  does  penitence,  and  is  reconciled  at  the 
last  hour,  if  he  depart  this  life  secure,  I  am  not  safe  (certain). 
In  cases  wherein  I  am  sure,  I  am  sure,  and  I  give  security ;  in 
cases  where  I  am  not  sure,  I  can  give  penitence — ^security  I 
cannot  give.*  [But  some  one  may  say :  *  Good  priest,  you  say 
that  you  have  no  knowledge  on  this  point,  and  can  give  us  no 
security,  whether  such  a  one  is  saved,  and  merits  to  go  to 
Christ ;  one  that  is  to  whom  penitence  is  granted  at  the  hour 
of  death,  who  whilst  he  lived,  whilst  he  was  in  health,  was  im- 
penitent.    Teach  us  then,  we  pray  you,  in  what  way  we  ought 

'  Seenras. 

*  Wfaat  follows  is  placed  in  a  parenthesis,  as  by  the  Benedictines,  in 
their  text  Th^  remark,  in  loco  n.  a.,  **  Ipsa  in  Ambrosii  et  Caosari  editis, 
et  in  codioe  Camutensl  sant  hio  inserta.  .  .  .  CaDterum  quidquid  est  p^ 
renthesi  oontentum,  abest  prorsus  a  manuscriptis  libris  bomiliarum  quiuqna- 
ginta.** 


100  OONFSSSION. 

to  live  after  penitence.'  Befrain,  I  say,  from  dmiikennefls, 
from  coQcnpiBoenGe,  from  theft ;  .  .  .  and  I  add,  not  only  after 
penitence  ought  a  man  to  keep  himself  from  these  vices,  but 
also  before  penitence,  whUst  he  is  in  health ;  because  he  knows 
not  whether,  when  he  shall  be  at  the  close  of  life,  he  shall  be 
able  to  receive  penitence,  and  to  confess  his  sins  to  God  and 
the  priest/  This  is  why  I  said  that  a  man  shoold  live  well 
before  penitence,  and  better  after  it.]  .  .  .  Wouldst  thou  fain 
free  th3'self  from  doubt  ?  wouldst  thou  escape  from  all  uneeir- 
tainty  ?  Do  penitence  whilst  thou  art  in  health.  For  if  thou 
dost  true  penitence  whilst  in  health,  and  thy  last  day  come 
upon  thee,  hasten  to  be  reconciled.  If  thou  act  thus,  thou  art 
safe.*  Wherefore  art  thou  safe  ?  Because  thou  didst  peni- 
tence at  the  time  when  thou  mightest  still  have  sinned. 
Whereas,  if  thou  wishest  to  do  penitence  then,  when  thou 
canst  no  longer  sin,  sins  have  left  thee,  not  thou  sins." — Ibid. 
Serm,  cccxciii.  n.  1,  col.  22-i5-46. 

St.  Innocent  I.,  Pope,  L.  C. — "  As  regards  penitents,  who 

>  Nescit  si  ipsam  poeuitentiam  accipere,  ac  Deo  et  sacardoti  peocata  sua 
oonfiteri  poteric. 

'  Curre  ut  reconcilieris  ...  si  sic  agis,  securus  es.  The  following, 
which  occurs  in  the  same  Tolume  of  sermons,  was  first  placed  in  the  Ap- 
pendix by  the  Benedictine  editors,  who  judge  it  to  be  a  sermon  bj  Ctesarius, 
and  not  by  St.  Augustine  (vide  t,  v.  Append,  Serm.  ccliii.  col.  8007,  not.  6). 
"  We  are  profitably  and  wholesomely  admonished,  in  ail  the  divine  Scrip- 
tures, of  the  duty  of  continually  and  humbly  confessing  our  sins,  not  only 
to  God,  but  also  to  holy  and  Qod-f earing  men  (ut  peccata  nostra  debeamus 
jugiter  et  humiliter  non  solum  Deo,  sed  etiam  Sanctis  et  Deum  timentibus 
oonfiteri).  For  thus  does  the  Holy  Spirit  admonish  us  by  the  Apostle  Jame^s 
saying,  Confess  your  tins  one  to  another,  and  pray  one  for  another,  that  you 
may  be  sm^  (v.  16);  and  the  Psalmist,  Confess  to  the  Lord,  because  He  is 
good  (Ps.  cxvii.);  and  again,  1  said  1  %ciU  confess  against  myself  mine  injiis- 
iiee  to  the  Lord,  and  Thou  haet  forgiven  the  wickedness  of  my  heart  (Ps.  xxxi.) 
For  as  wounds  can  never  cease  to  be  inflicted  by  sin,  even  so  the  remedies 
of  confession  ought  not  to  be  wanting.  For  God  does  not  therefore  wish 
us  to  confess  our  sins  because  He  cannot  know  them,  but  because  the  devil 
needs  this,  that  he  may  find  wherewith  to  accuse  us  at  the  tribunal  of  the 
Eternal  Judge;  for  this  cause  it  is  his  (the  devil's)  desire  that  we  may 
ehoose  rather  to  defend  than  to  accuse  ourselves  of  our  sins.  But  our  God, 
on  the  contrary,  in  that  He  is  good  and  merciful,  wishes  that  we  may  con- 
fess them  in  this  world,  that  we  may  not  be  confounded  on  account  of  them 
in  the  wcvld  to  come.  For  if  we  confess.  He  spares;  if  we  acknowledge 
them,  He  pardons." 


CONFESSION.  101 

do  penance,  whether  for  more  grievous  or  for  lesser  offences, 
if  sickness  do  not  intervene,  the  usage  of  the  Romaa  Church 
demonstrates  that  they  are  not  to  have  remission  granted 
them  on  the  Thursday  before  Easter.  For  the  rest,  as  to  esti- 
mating the  grievousness  of  the  transgressions,  it  is  for  the 
priest  to  judge,  by  attending  to  the  confession  of  the  penitent,* 
and  to  the  grief  and  tears  of  the  amending  sinner,  and  then  to 
order  him  to  be  set  free  when  he  sees  his  satisfaction  such  as  is 
suitable ;'  or,  if  any  such  fall  iU,  so  as  to  be  despaired  of,  he 
must  be  pardoned  before  Easter,  lest  he  depart  this,  world 
without  communion." — Ep,  xxv.  Deoentio^  n.  10,  Gallcmd.  T, 
viii.^.  589.« 

St.  Isidobe  of  Pelusium,  G.  C. — "  A  certain  person,  who  is 
not  merely  above  all  sordid  lucre,  but  who  also  distributes  his 
goods  to  the  needy,  having  heard  that  you  have  dared,  on  re- 
ceiving a  few  fishes  from  a  perjurer,  to  absolve  him,  as  far  as 
in  you  lay,  from  that  crime,*  groaned  bitterly,  and  applied  to 
you  these  words  of  Demosthenes  :  '  Then  it  seems  to  me  that 
he  ought  to  be  condemned  to  death,  that  he  may  establish  a 
law  like  this  for  the  impious  in  hell.'  This,  it  is  true,  he  said  from 
being  overwhelmed  with  grief ;  but  to  me,  and  to  all  present, 
he  seemed  to  say  nothing  but  what  was  right.  For  it  is  not 
the  propitiating  you  by  presents  that  frees  him  from  crime, 
but  the  receiving  back  his  own  by  the  person  who  was  injured 
by  that  perjury.  Do  not,  therefore,  for  filthy  lucre's  sake,  per- 
vert and  misinterpret  the  divine  oracles.  For  they  do  not 
command  us  to  do  an  injury,  and  then  to  make  an  offering  to 
the  priests ;  but  they  enjoin  that  we  plead  our  excuse,  with 

>  De  pondere  aestimando  delictormn,  sacerdotis  est  judicare  ut  attendat 
ad  confessionem  pcBnitentis. 

*  Congruam  satisfactionem. 

*  In  the  oounoil  of  Toledo,  held  a.d.  400,  we  have  the  word  *'  Confessor  " 
n«ed:  "Let  not  a  girl  (consecrated)  to  God  be  familiar  with  a  confessor 
(neque  puella  Dei  familiaritatem  habeat  cum  confessore),  or  with  any  lay- 
man, not  of  her  own  blood." — Cap.  vi.  col.  1224,  Labbe,  t  ii.  A  similar 
passage  is  given  by  Qratian  as  a  decree  of  Pope  Cffilestine  I.  See  Labbe,  t 
ii  eol.  1687,  cap,  ii. 

*  ^AfCoXvdai  avrov  xoyt  hici  dot,  tov  dfiaprrj/iaroi. 


102  CONTRITION. 

those  whom  we  have  injured,  by  our  deeds  (or  substance). 
For  that  word,  If  you  ahaU  bindy  is  spoken  concerning  those 
who  sin ;  and  that  other,  If  you  shaU  loose^  regards  those  who 
are  penitent  for  what  they  hare  done.  Not  he  who  propitiates 
the  priest,  but  he  who  pacifies  the  person  whom  he  has  injured, 
\a  absolved  from  his  crime.  For  if  you  fancy  that  a  power 
like  this  has  been  given  to  priests,  when  they  who  have  trans- 
gressed have  no  desire  to  do  away  with  their  sins,  this  divine 
sentence  will  seem  to  be  a  mere  tyrannical  one,  and  merely  to 
have  in  view  the  profit  of  the  priesthood,  whilst  it  pays  no  re- 
gard to  the  parties  who  have  been  injured ;  and  they  who  dis- 
charge the  sacred  ministry  of  the  priesthood  are  the  most  cruel 
and  inhuman  of  men  for  not  absolving  all  men  from  their 
crimes.  But  it  is  not — it  is  not  so  indeed.  Do  not  deceive 
yourself  with  false  reasoning ;  yea,  rather  do  not  cast  yourself, 
and  those  who  hearken  to  you,  into  the  pit,  nor  renew  the  evil 
deeds  of  the  Scribes  and  Pharisees.  .  .  .  Come,  let  priests 
have  for  their  inheritance  the  altar  of  God  :  for  they  are  min- 
isters, not  participators ;  intercessors,  not  judges  ;  mediators,* 
not  kings.  For  tliey  who^  as  the  Apostle  says,  offer  up  sdcri- 
fices  also  for  their  own  sins,  cannot  assuredly  remit  the  sins 
of  the  impenitent,  even  though  they  be  rich,  of  their  own  au- 
thority." For  that  He  neither  permitted  priests  to  make  a 
traffic  of  what  was  their's,  nor  enjoined  on  them  to  have  re- 
gard to  their  private  gain  ;  but  that  He  wished  them  to  be  a 
royal  dwelling  of  all  purity  and  innocence,  He  has  taught  us, 
both  by  His  hierophant  Moses  and  by  Himself.  By  that  law- 
giver He  said, — thiat  if  a  man  vitiate  what  has  been  entrusted 
to  his  care,  he  must  first  of  all  restore  what  he  has  taken,  then 
come  to  the  temple,  not  to  propitiate  the  priest,  but  the  judge : 
and  by  himself,  Receive  ye  the  Holy  Ghost  /  whose  sins  ye  shall 
forgive^  they  are  forgiven^  and  whose  sins  you  shaU  retain^ 
they  are  retained.     If,  then,  you  have  received  this  so  great  a 

*  Medirat, 

»  OvK  &y  drjnov  l^  avBEvriaS  toH  dM^raroiiroti,  ei  xai  n\ov6tot 
eter,  dvratvT^  a^elrat  djKxpriai, 


CONFESSION.  103 

power  through  the  Holy  Spirit,  those  who  drive  away  that 
spirit  have  not  this  power  for  the  sake  of  those  for  whom  they 
sin,  but  they  (have  it)  who  by  means  of  the  Holy  Spirit  have 
learnt  who  are  worthy  of  remission,  and  who  deserve  condem- 
nation.* For  as  this  was  beyond  the  mind  (understanding)  of 
man,  He  who  is  a  sharer  of  the  divine  essence  and  glory,  became, 
to  those  who  were  worthy  to  receive  Him,  a  teacher  of  those 
things  unto  which  the  human  mind  could  not  attain." — Z.  iii. 
j^.  cclx.^.  361-2. 

"  It  is  a  divine  oracle  which  gives  this  command.  Declare 
thou  thy  amsfirstj  ikont  thou  may  est  he  justified.  Let  it  be 
our  endeavor  not  to  sin ;  but  should  we  have  sinned,  let  us 
not  prepare  for  ourselves  a  more  grievous  punishment  by 
denying  our  sin." — L,  iv.  Ep.  viii.  y,  417. 

St.  Ctbil  of  Alexandria,  G.  C. — "  These  are  the  words  of 
the  penitent,  and  of  those  who  are  seeking  mercy  from  Christ ; 
for  it  is  a  salutary  (or  saving)  thing  to  repent,  and  to  make 
manifestly  the  confessions  of  our  transgressions ;"  for  it  is  writ- 
ten, Declwre  thou  thy  sins  first,  that  thou  mayest  he  justified; 
and  the  divine  psalmist  has  said,  /  vnU  declare  against  myself 
my  injustice  to  the  Lord,  and  Thou  hastforgimen  the  wicked- 
ness ofmyheart?^ — T,  ii.  Comm,in  Esai.  Z.  v.  T.  iv.  j?.  836. 

"  If  it  be  true  that,  by  merely  confessing  our  sins,  we  are, 
by  the  mercy  of  God,  justified,'  how  can  any  one  doubt,  that 
when  we  macerate  ourselves  by  ascetic  labors,  and  exact  as  it 
were  punishment  of  ourselves,  we  gain  the  remission  of  our 
sins." — jT.  iii,  Comm.  in  Joel.p,  219. 

Salvian,  L.  C. — "  This  writer  saw  that,  'even  in  those  who 
are  called  penitents,  there  was  rather  the  name,  than  the  fruits 
of  penitence.    For  many,  yea,  almost  all  penitents,  even  the 

*  So  the  following  seems  to  require  to  be  translated  :  oi  Si^  oov  dfiap- 
rdrovdt,  tovto  {to  Oelov  levev^a)  dieeXavrovres,  ravrrfv  dTfXoYort 
ri^r  i^ovdiar  ovx  ixov6tv,  dX^?  kxeXyoty  x.  r.  A. 

•  Xpijfia  ydp  doorifptov  to  fJtBTavoielvy  xai  rdi  Tc5r  itXij^neXtf^d' 
ra^r  6fioXoytcci  leoteidBai  dag>dSi, 

^  Mcvor    dfioXoyovrrti    rd%    d/iapTiai    xaroixre{porroi   Oeov 


104  CONFESSION. 

wealthy,  and  men  conscious  of  their  crimes  and  enormitiee, 
not  only  will  not  condescend  to  redeem  what  they  have  been 
guilty  of  by  confession  and  satisfaction/  but  not  even,  which 
is  a  very  easy  thing,  by  donations  at  least  and  acts  of  mercy/' 
—Ep.  ad  Solan.  T.  x.  OaOcmd.p,  56.* 

St.  Prosper  of  Aquitain,  L.  C. — "  /  wiU  confess  to  thee^ 
O  Lordy  with  my  whole  hea/rt  {Ps.  ex.)  Confession  is  not 
always  of  sins,  but  the  praise  of  God  is  also  expressed  by  the 
devotedness  of  conf ession*  That  sorrows — ^this  rejoices ;  that 
shows  the  wound  to  the  physician* — this  gives  thanks  for 
health.  .  .  .  His  work  is  confession  wnd  mtignificence  (ver.  3). 
The  magnificence  of  God  towards  us  appears  in  this,  that^ 
without  any  antecedent  merits,  He  justifies  the  sinner  that 
confesses,  that  where  sin  (iboundeth^  grace  may  more  abowndy 
by  which  (grace)  that  confession  itself  also  has  been  excited^ 
that  so  no  one  may  be  exalted  within  himself,  but  that  he  that 
gloried  may  glory  in  the  Zor(f  (1  Cor.  i.)  Because  both  the 
confession  of  the  sinner  and  the  magnificence  of  justification 
is  tJhe  work  of  the  Lord." — In  Ps.  ex.  col.  418-19.  See  also 
In  Ps.  117,  col.  431.    In  Ps.  142. 

"  The  confession  of  sin  is  good,  if  a  cure  follow.*  For 
what  avails  it  to  lay  bare  a  wound,  and  not  use  the  remedy.'' 
— JEx  Senient.  St.  Aug.  n.  ci.  coL  657. 

'  Exomologesi  ac  satisfactione  •  .  .  redimere  dignantur. 

*  The  following  passage  from  Theodoret  deserves  notice.  He  says  of 
the  '*  Audianites " :  '*  They  boast  that  they  effect  the  remission  of  sins. 
For  dividing  the  sacred  books,  with  spurious  ones,  which  they  account  se- 
cret and  mystical,  into  two  parts,  they  set  them  in  order  in  two  rows,  and 
bid  each  of  their  followers  pass  between  them  and  confess  his  sins;  they 
give  the  absolution  (remission)  to  those  who  have  confessed;  not  appointing 
a  time  for  penitence,  as  the  laws  of  the  Church  enjoin,  but  of  their  own 
power  effecting  the  remission  {etra  roH  d^oXoytfxodty  Soi>pov'yrca  rj^v 
a<pB6tv '  ov  xpovov  opi^ofitvot  bH  jierdvotar,  xaOd  xeXevovdiv  oi 
r^  kxKXrf6ia^  Be<S^oiy  aAA'  ^ov6ta  TCotovfievot  rifv  dvyxoopffdir). 
Whilst  they  who  thus  walk  between  the  books,  considering  what  is  done  as 
child's  play,  couceal  their  real  offences,  and  mention  certain  trifling  things 
which  are  mere  matters  to  laugh  at,  and  to  mention  which  any  one  but  a 
man  as  foolish  as  these  would  be  ashamed.*' — T.  iv.  L  iv.  c.  x.  Mcsr.  I'dM, 

*  Ilia  medico  vulnus  ostendit 

*  Bona  est  peccati  confessio,  si  curatio  oonsequator. 


^  CONFESSION.  106 

"Before  the  mercy  of  God  the  confession  of  a  penitent 
avails  mnch«  Him,  the  sinner,  by  confessing,  propitiates, 
whom,  by  a  denial,  he  does  not  make  ignorant."  * — SctU.  ex 
JSi,  August,  n.  ccxc  col.  677.  ' 

St.  Nilus,  G.  C. — "  To  Chariclns,  a  presbyter,  who  deals 
aeyerely  with  sinners,  and  says,  that  confession  suffices  not  for 
penitence."  "  Thou  seemest  to  me  to  be  utterly  ignorant  of 
the  divine  Scripture,  in  that  thou  payest  attention  to  one  cer- 
tain portion  of  it,  which  manifests  only  the  wrath  of  God,  and 
givest  no  heed  to  the  loving-kindness  of  God,  which  is  diffused 
throughout  nearly  the  whole  Scripture ;  but,  under  the  ap- 
pearance of  a  shepherd  thou  dost  thoroughly  the  work  of  the 
enemy,  betraying,  to  the  worst  of  spirits,  the  sheep  through 
despair:  unwilling  to  bear  in  mind  that  of  the  prophet 
Ezekiel,  that  /  wiU  require  the  hhod  of  him  that  perishes  at 
the  hand  of  the  shepherd  (iii.  18).  How,  then,  dost  thou  dare 
to  destroy  a  man  for  whom  Christ  did  not  refuse  to  give  His 
own  life  ?  How  seekest  thou  to  drown  in  excessive  sorrow, 
Faustinus,  after  he  has  confessed  publicly  his  errors  with 
much  humility  ? ' — a  thing  which  Paul  the  Apostle  would  not 
do.  For  after  that  acknowledgment  of  his  sin,  he  rather  re- 
oonciled  him  that  had  sinned,  and  exhorts  the  Corinthians  to 
confirm  a  most  firm  and  lasting  love  towards  him.  .  .  .  Where- 
fore, tell  not  me,  O  man,  that  the  Lord  receives  not  those  who 
have  sinned  by  deeds,  and  who  confess  in  words  only ;  for  by 
Baying  this  thou  art  not  far  from  the  Novatians,  severe  in* 
deed  in  words,  but  impure  and  foolish  in  practice ;  seeing  that 
they,  through  excess  of  madness  and  useless  pride,  that  we 
may  not  declare  the  deadly  ailments  of  the  soul,  deny  all  kind 
of  penitence,  after  our  being  illuminated  (baptized).  But 
thou  wouldst  not  even  have  that  which  is  made  by  words  be 
received,  though  thou  hast  learned  that  the  great  Moses  himself 
not  heedlessly,  but  very  carefully  required  from  the  high-priest 

*  Facit  coxifitendo  propitium,  quern  negando  non  facit  nescium. 


106  CONFESSION. 

Aaron  the  goat  for  sin  {Lev,  ix.)  :  for  he  Bignified  the  confes- 
sion of  every  soul,  whereby  also  they  obtained  forgiveness.' 
It  is  indeed  truly  a  most  excellent  thing,  and  very  befitting  in  a 
zealous  (powerful)  soul,  that  the  confession  be  made  by  deeds^ 
as  by  fasts  and  vigils,  and  lying  on  the  ground,  and  sackcloth, 
and  being  covered  with  ashes,  and  abundant  and  cheerful 
alms,  and  the  other  fruits  done  in  rigorous  penitence :  but  if 
from  oversight,  or  some  circumstance,  or  debility,  or  much 
negligence,  he  be  not  possessed  of  the  above-named  helps,  at 
least  He,  the  Lord  Jesus  who  died  for  the  sins  of  men  .  .  . 
does  not  cast  aside,  nor  turn  away  from  that  confession  by  the 
lips,  yea  does  He  receive  that  penitence  by  words,  as  an  obla- 
tion desired  by  Him.  [He  gives  the  examples  of  the  publican, 
the  thief  on  the  cross,  and  of  Nebuchadonosor,  and  adds]  : 
Say  not,  therefore,  ignorantly,  that  God  receives  not  mere 
words  of  penitence.  .  .  ,  It  is  not  the  will  of  my  Fcuther  that 
any  of  these  little  ones  should  perish  {Matt,  xviii.),  but  thou 
wouldst  deprive  of  salvation  many  perhaps,  and  great  ones, 
through  saying  God  receives  not  words  alone.  Thou  teachest, 
O  man,  contrary  to  the  Saviour.  But  where  wilt  thou  place 
that  which  is  said  by  the  Lord  in  Isaias  the  prophet,  to  the 
sinner :  Declare  thou  first  thy  sins^  that  thou  7nayest  be  Justi- 
fied. .  .  .  Many  things  assuredly  are  there  which  done  by 
those  who  have  sinned  seem  trifling,  but  which  produce  a 
great  salvation  for  those  who  repent  of  their  sins.  .  .  ,  Do 
not  thou,  therefore,  O  priest,  make  no  account  of,  but  rather 
embrace,  and  cherish  a  cant/rite  and  humbled  hearty  and  receive, 
and  save,  not  only  very  precious  fruits  of  good  deeds  from 
those  that  have  fallen,  .  .  .  but  receive  also  the  words  of 
those  who  have  compunction  for  their  sins,  and  who  with 
very  much  humility  confess  to  thee  their  evil  deeds."  * — L. 
iii.  Bp,  ccxliii.  jyp.  414-17.     See  also  lb,  Ep.  clxxi.^.  381. 

>  ^ESrfXov  yap  rrfv  k^onoX6yrf6tv  itddtfi  i>vxv^,  ^i'  ov  xai  r^S 
6vyx^PV^^^^  ^Tvyx^yovro. 

•  Merd  n\ei6r7f%  raieetv osdeoo^  k^ayoptvorroav  dot  rd  xatctSi 
nenpayfiiva 


CONFESSION.  107 

"  And  for  this  cause  does  God  vouchsafe  the  reward  of  jus- 
tice to  the  man  who  afflicts  himself  by  confession  ;  *  for  He 
says,  DecLa/re  thou  first  thy  sins,  that  thou  mayest  he  justified. 
Declare  them,  before  that  another  accuses  thee,  that  thou 
mayest  be  made  just." — Z.  iv.  Ep.  vii.  p.  466.  The  same  text 
is  cited  for  the  same  purpose,  Y5w?.  Ep.  xxi.^.  473. 

JuuANus  PoMEEius,'  L.  C. — "  Ch.  vii.  How  great  a  remedy 
is  contained  in  the  confession  of  svns^  tmd  wheat  punishmerU 
a  deceitful  concealment  merits?^  * 

"  Add  to  this  that  sins  are  so  hidden, — both  ours  to  others, 
and  those  of  others  to  us,  that  of  ttimes  a  saint  may  be  con- 
cealed amongst  sinner%  and  a  sinner  obtain  the  reputation  of 
a  saint.  .  .  .  And  what  wonder  if  we  know  not  of  what  na- 
ture are  the  souls  of  others  without  confession  on  their  parts,* 
when  we  to-day  know  ourselves  in  such  wise,  as  to  be  igno- 
rant what  we  shall  be  to-morrow?  But  when  any  of  our 
brethren  lay  open  to  us  their  sins,  as  they  do  to  physicians 
the  wounds  whereby  they  are  incommoded,*  we  ought  to  make 
it  our  endeavor  that  they  attain  to  health  as  soon  as  possible, 
God  being  the  author  of  it ;  lest  they,  by  the  cure  being  neg- 
lected, may  continue  to  become  worse.  But  the  crimes  of 
any  individuals  which  shall  have  become  completely  manifest, 
whilst  those  guilty  of  the  crimes  would  not  confess  them,  they 
are,  if  not  amended  by  the  gentle  medicine  of  patience,  to  be 
burnt  and  corrected  by  the  fire,  as  it  were,  of  holy  reproof. 
But  if  even  the  remedy  applied  by  one  who  is  patiently  toler- 

*  ^AOXov  Sixato6vvTfi  ;fa:/j>^«ra:z  Qtoi  rq5  dvOpaoitqo  r(S  dt'  i^ouoXo' 
yijdeooi  avTov  xaraTpvxorru 

*  Born  in  Mauritania,  he  passed  into  Ghiul,  where  he  was  ordained  priest. 
He  was  still  living  in  496.  His  work,  De  Vita  Oofitemplativa,  is  published 
in  the  edition  of  St.  Prosper  of  Aquitain,  Paris,  1711.  That  the  work 
named  is  by  Julian  Pomerius  is  shown  from  St.  Isidore,  De  Script.  Eecles. 
e.  xii 

'  Quantum  remedii  habeat  oonfessio  peccatoram,  et  quale  mereatur  oo- 
cultatio  dolosa  supplicinm. 

*  Sine  ipsorum  confessione  nescimus. 

*  Cum  Tero  nobis  fratres  quilibet  nostri  pecoata  sua  tanquam  medicis 
Tulners  quibus  urgentur,  aperiunt. 


108  CX)NFBSSION. 

ant,  and  a  pious  reprover,  prevail  not  with  those  who,  after 
being  long  tolerated  and  wholesomely  reproved  will  not  be 
corrected,  such  ought  to  be  cut  off,  like  mortified  parts  of  the 
body,  by  the  knife  of  excommunication.  .  .  .  But  they  whose 
sins  are  hidden  from  human  knowledge,  neither  confessed  by 
their  authors,  nor  made  known  by  others,  if  they  will  not  con- 
fess them,  nor  amend,  that  God  whom  they  have  as  witness, 
they  will  have  as  avenger.  And  what  avails  it  that  they  es- 
cape the  judgment  of  men,  seeing  that  if  they  persevere  in 
evil,  they  will  go  into  everlasting  punishment.  But  if  they 
become  their  own  judges,  and  here  exercise  against  themselves, 
as  avengers  of  their  own  iniquity,  the  voluntary  affliction  of  a 
most  severe  chastisement,  they  will  exchange  eternal  punish- 
ment for  temporal  afflictions,  and  with  tears  flowing  from  true 
compunction  of  heart,  tliey  will  extinguish  the  flames  of  the 
eternal  fire." — De  Vita  Contemplativa^  L,  ii.  c,  viii.  p.  30,  in 
Ed.  Op.  S.  Prosp.  Paris.  1711. 

St.  Leo  I.,  Pope,  L.  0. — "  The  manifold  mercy  of  God  has 
in  such  wise  provided  succor  for  human  falls,  as  that  the  hope 
of  eternal  life  should  be  restored  not  only  by  the  grace  of  bap- 
tism, but  also  by  the  medicine  of  penitence,  that  they  who 
may  have  violated  the  gifts  of  regeneration,  may,  condemning 
tliemselves  by  their  own  judgment,  attain  to  the  remission  of 
their  crimes :  the  Buccors  of  divine  bounty  being  so  ordered 
as  that  the  pardon  of  God  cannot  be  obtained  save  by  the  sup- 
plications of  the  priests.*  For  the  mediator  of  God  and  men, 
the  man  Christ  Jesus,  delivered  to  the  prelates  of  the  Church 
this  power, — both  to  assign  to  those  who  confess,  the  doing  of 
penitence,  and,  when  cleansed  by  a  salutary  satisfaction,  to  ad- 
mit the  same,  through  the  door  of  reconciliation,  to  the  com- 
munion of  the  sacraments.  In  which  work  the  Saviour  Him- 
self unceasingly  intervenes ;  *  nor  is  He  ever  absent  from  those 

>  Sic  divinn  bonitatis  pnesidiis  ordinatis,  ut  indulgentia  Dei  nisi  sup- 
plicationibus  sacerdotum  nequeat  obtineri. 

'  Mediator  enim  .  .  .  banc  prropositis  ecclesiic  tradidit  potestatem,  ut  et 
confitentibus  actionem  poeiiltentiie  darent,  et  eosdem  salubri  satisfactione 


coot'bssion.  109 

offices  which  He  entrusted  to  be  done  by  His  ministers,  say- 
ing, Behold  I  crni  with  you  all  days  even  to  the  consirni/mation 
of  the  world;  so  that,  if  any  thing  be,  by  our  lowliness,  done 
in  befitting  order,  and  with  a  resnlt  that  is  matter  for  joy,  we 
do  not  doubt  but  that  it  has  been  granted  through  the  Holy 
Spirit. 

^^  But  should  any  one  of  those  for  whom  we  supplicate  the 
Lord,  intercepted  by  any  obstacle  soever,  be  cut  off  from  the 
gift  of  present  pardon ;  and,  before  attaining  to  the  appointed 
remedies,  end,  by  the  lot  appointed  unto  man,  this  temporal 
life,  that  which,  abiding  in  the  body,  he  received  not,  he  will 
not  be  able,  after  being  stripped  of  the  flesh,  to  attain  unto. 
Hot  is  it  necessary  for  us  to  inquire  into  the  merits  and  actions 
of  those  who  have  died  in  these  circumstances ;  since  the  Lord 
our  God,  whose  judgments  are  incomprehensible,  has  reserved 
unto  His  own  justice  that  which  the  sacerdotal  ministry  could 
Bot  complete,'  willing  His  power  to  be  in  such  wise  feared,  as 
that  this  fear  may  be  of  benefit  to  all,  and  that  every  one  may 
dread  that  which  has  befallen  certain  lukewarm,  or  negligent 
individuals.  For  very  useful  and  necessary  is  it,  that  the  guilt 
of  sins  be,  before  the  last  day  (of  life)  loosed  by  the  priest's 
supplication.'  But  to  those  who,  in  time  of  need,  and  under 
the  pressure  of  urgent  danger,  implore  the  succor  (safeguard) 
of  penitence,  and  speedily  afterwards  that  of  reconciliation, 
neither  satisfaction  is  to  be  refused,  nor  reconciliation  denied ;  * 
seeing  that  we  are  neither  able  to  set  limits,  nor  to  fix  seasons, 
for  the  mercy  of  God,  with  whom  a  true  conversion  has  to  en- 
counter no  delays  of  pardon ;  the  Holy  Spirit  of  God  declar- 
ing by  the  prophets,  When  oonmeried  thou  shcHt  groam,^  then 
shaU  thou  he  earned  {Is,  xxx.  15) ;  and  elsewhere,  Declare  thou 

purgatos,  ad  communionem  sacramentorum  per  januam  reconciliationis  ad- 
mitterent.    Cui  utique  open  incessabiliter  ipse  Salyator  ioteryenit. 

>  Quod  sacerdotale  ministeriam  implere  non  potuit,  siue  justitis  reaerva- 
▼erit. 

*  Maltnm  enim  utile  ac  neceasariam  ut  pecoatonim  reatus  ante  ultimum 
diem  sacerdotali  supplieatione  solvatar. 

'  Nee  sat'jfaotio  interdieenda  est,  neo  reoonciliatio  deneganda. 


110  OONFESSION. 

thine  iruquitiea  firat,  that  thou  ^nayeat  be  justified.  And  again, 
£eoa/use  wkh  the  Lord  there  is  mercy ^  <md  with  HmjaientifuL 
redemption  {P$.  cxxix.) 

^^  Wherefore,  in  dispensing  the  gifts  of  Gknl,  we  ought  not  to 
be  difficult,  nor  to  disregard  the  tears  and  groans  of  those  who 
accuse  themselves,'  since  we  believe  that  the  very  desire  of  being 
penitent  is  conceived  of  the  inspiration  of  God ;  the  Apos- 
tle declaring,  Leet peradventwre  Ood  may  give  thempendienee 
that  t/iey  may  recover  themeelvee  from  ike  enaree  of  the  devils 
by  whom,  &c.  (2  T.  ii.  25-26).  Wherefore,  every  Christian 
ought  to  form  a  judgment  of  his  own  conscience,  nor  put  off 
from  day  to  day  to  be  converted  to  God,  nor  fix  on  the  end  of 
his  life  as  the  time  for  his  satisfaction,  because  human  weak- 
ness and  ignorance  limits  itself  dangerously  to  this  condition, 
— ^reserving  itself  to  the  uncertainty  of  a  few  hours ;  and,  while 
it  is  in  its  power  to  merit  ]>ardon  by  a  more  full  satisf acti<«, 
chooses  the  straights  of  that  season  wherein  either  the  confes- 
sion of  the  penitent,  or  the  reconciliation  by  the  piest,  can 
scarcely  find  room.*  But,  as  I  have  said,  even  to  the  necessi- 
ties of  such  we  are  to  lend  our  aid,  in  such  manner  that  the 
doing  of  penitence  and  the  grace  of  communion  are  not  to  be 
denied  them,  if,  by  signs,  the  senses  yet  perfect  claim  it,  even 
after  the  voice  refuses  its  office.  But,  should  they  be  so  over- 
whelmed  by  the  violence  of  any  illness,  as  to  be  unable  to 
signify  in  the  presence  of  the  priest,  what,  but  a  short  time  be- 
fore, they  asked  for,  the  testimony  borne  by  those  who  stand 
round  them  ought  to  avail  for  them,  that  they  both  obtain  the 
benefit  of  penitence  and  of  reconciliation  :  *  yet  so  that  the  re- 
gulation of  the  canons  made  by  our  fathers  be  observed  as  re- 
.gards  those  individuals  who  have  sinned  against  Gknl  by  deny- 
ing the  faith.    These  things  have  I  answered  to  the  questions 

>  In  dispensandis  itaque  Dei  donis  non  debemos  esse  diffidles,  neo  aoon- 
Hnntioin  se  lachrymss  gemitusque  negligere. 

*  £t  cam  possit  pleniore  satisfactione  indulgentiam  promereri,  illiastem- 
poris  angustias  ellgat,  quo  vix  inveniat  spatium  yel  oonfessio  posnitentis, 
vel  reconciliatio  saoerdotis. 

*  Ut  simul  et  poBnitentUe  et  reconciliatioms  benefldum  oonsequsntur 


CONFBSSIOK.  Ill 

put  to  me  by  yotir  friendliness." — T.  i.  J^.  cviii.  TheodorOy 
£p.  Forcffuliensi^  c.  2-5,  j?p.  1174-6. 

'^  I  ordain  that,  tliat  presumptaoas  conduct,  which,  I  have 
lately  learnt,  is  by  an  unlawful  usurpation,  pursued  by  certain 
persons,  in  opposition  to  an  apostolic  regulation,*  be  by  every 
means  set  aside.  That  is, — as  regards  the  penitence  which  is 
applied  for  by  the  faithful,  let  not  a  written  declaration  of  the 
nature  of  their  individual  sins  be  publicly  recited ;  since  it  is 
sufficient  that  the  guilt  of  (their)  consciences  be  made  known 
to  (the)  priests  alone  by  a  secret  confession.'  For  although 
that  fulness  of  faith  which,  through  the  fear  of  God,  hesitates 
not  so  as  to  be  ashamed  before  men,  may  seem  to.be  laudable ; 
yet,  since  the  sins  of  all  men  are  not  of  that  kind  that  they 
who  ask  for  penitence  are  not  afraid  to  make  them  public,  let 
so  unconunendable  a  custom  be  set  aside,  for  fear  lest  many 
be  driven  away  from  the  remedies  of  p^iitence,  as  long  as  they 
are  either  ashamed,  or  afraid,  to  have  their  deeds,  for  which 
they  may  be  punished  by  the  appointments  of  the  laws,  made 
known  to  their  enemies. 

*^  For  that  confession  suffices  whidi  is  first  offered  to  God^ 
afterwards  also  to  a  priest,  who  draws  nigh  (or  joins  as)  a  sup- 
pliant for  the  sins  of  the  penitents.  For  then  at  length  will 
more  be  able  to  be  moved  unto  penitence,  if  the  conscience  of 
him  that  confesses  be  not  published  to  the  ears  of  the  people." ' 
— JPp.  clxviii.  Ad  univereos  Epiaoopf^  jper  Cmnpamamy  Sam- 
mttm  et  Piiienwm  oonatitittos^  e.  2,  pp,  1480-1. 

"  Who  ehaU  boast  thai  he  has  Ms  heart  jpure,  or  that  he  is 
eieaoh  from  sins  f  {Prw.  xx.  9).  Yet  is  not  the  attaining  of 
purity  to  be  despaired  of,  which,  ever  sought  after,  is  ever  re- 

■  ^  ii  "^ 

>  0(mt»  apofltolicam  regulam. 

*  De  poenitentia  scilicet,  qti»  a  f&delilnis  postulatur,  se  d«  singciloraBi 
peccatornm  genere,  libello  scripta  professio  publico  recitetnr,  cum  reatus 
oonscientiarum  suf&ciat  sol  is  saoerdotibus  indicari  confessione  secreta. 

*  Sufficit  6Dim  ilia  confessid,  que  primum  Deo,  turn  etiam  sacerdoti,  qui 
pro  delictis  pcBnitentium  precator  acoedit.  Tunc  enim  demum  plures  ad 
poenitentism  poterunt  proTocari,  si  populi  anribus  non  publioetur  oonsci- 
entia  oonfitentia. 


112  CONFESSION. 

oeived ;  nor  does  that  which  has  been  purged  away  bj  con- 
fession, remain  to  be  condemned  by  judgment."  * — T.  i  Ser- 
mo  iv.  {De  Quadra^.  xiL),  c.  i.p,  190.  See  also  T.  i.  JEp.  viL 
ad  Epiacper  1(4x1,  e.  Lp.  624;  Sermo  xxvL  {In  Nat  Dam. 
vi.),  c.  4t,p.  90;  JSp.  IxxxLx-jp.  1062. 

ARNOBirs  JninoB,  L.  C. — ^^  Confers  to  the  Lord^far  He  is 
ffood,  far  Sis  mercy  endureth  far  ever  {Ps,  cxvii.)  Though 
His  mercy  reign  for  ever,  yet  is  it  in  this  world  only  that 
confession  can  be  of  avail  to  penitents.  For,  after  this  world, 
confession  will  be  utterly  fruitless  for  pardon.  Wherefore, 
while  it  IB  the  time  for  confessing  to  the  Lord,  let  us  confess. 
For,  in  this  world,  His  mercy  is  very  ready.  If  thou  wouldst^ 
learn  that  it  is  so,  both  the  house  of  Israel,  and  the  house  of 
Aaron  can  teach  thee.  In  all  the  Scriptures  of  the  old  law, 
thou  wilt  read  therein,  that  as  often  as  the  people  was  turned 
to  confession,  and  repented,  so  often  did  they  find  mercy. 
But  if  thou  seemest  incapable  of  reading,  seek  out  men  who 
fear  God,  and  they  will  show  thee  how  ready  His  mercy  is  for 
those  who  confess.'  For  I  also  in  my  trouble  confessed,  and 
called  upon  the  Lard,  and  He  heard  me  and  enlarged  me." — 
Comm.  in  Ps.  cxvii.  ^.  805,  T.  viii.  BibL  Max, 

St.  Pboclus,  G.  C. — See  the  extract  given  under  "  Sacrifiocj^ 
from  Orat.  xiv.  in  S,  Pasch. 

Seventh  Council  op  Cabthaob,  L.  C* — "  It  has  also  seemed 
good,  that  if  at  any  time  a  bishop  declares  that  some  indi- 
vidual has  confessed  to  him  alone  his  sin,  and  the  individual 
deny  (the  sin),  the  bishop  is  not  to  accoxmt  it  an  injury  done 
to  himself,  if  belief  is  not  given  to  him  alone." — Can.  v.  col, 
1604,  t,  ii.  Zabb. 

Gblasius  L,  Pope,  L.  C. — "  There  is  no  sin,  for  the  remis- 
sion of  which  the  Church  either  does  not  pray,  or  from  which 
it  cannot,  by  the  power  given  unto  it  from  God,  either  absolve 

>  Nee  remaneat  judicio  oondemnandum,  quod  f uerit  confessione  pur- 
gatum. 

*  Quam  confltentibns  par&ta  sit  misericordia  ejus, 
s  This  council  was  held  in  410. 


SATISFACTION.  113 

thoBe  who  ceaBe  from  that  sin,  or  loose  those  who  are  peni- 
tent/ it  being  said  to  her,  WhoaUoefoer  you  ahdU  loose  on 
ecurik^  shaU  be  loosed  in  heaven^  &c." — Tonme  de  Anathefin. 
col.  1229,  LM.  t.  iv. 

Council  of  Tkbnt. — "  From  the  institution  of  the  sacra- 
ment of  penance,  abeady  explained,  the  universal  Church  ha£ 
always  understood,  that  the  entire  confession  of  sins  was 
also  in3tituted  by  our  Lord;  and  that  this  confession,  by 
divine  right,  is  necessary  for  all  who  fall  after  baptism ;  be- 
cause our  Lord  Jesus  Christ,  about  to  ascend  from  earth  unto 
heaven,  left  the  priests  His  vicars,  as  it  were  presidents  and 
judges,  to  whom  all  mortal  crimes,  into  which  the  faithful  of 
CJhrist  may  fall,  must  be  referred,  in  order  that  they  may  pro- 
nounce, according  to  the  power  of  the  keys,  of  remission  or 
retention  of  sin.  For  it  is  plain,  that  the  cause  being  un-' 
known  to  them,  the  priests  could  not  exercise  this  judgment, 
neither  could  they  preserve  equity  in  the  enjoining  of  pains, 
if  generally  only,  and  not  rather  specifically,  and  one  by  one, 
they  should  have  sins  declared  unto  them." — Seas.  xiv.  cap.  v. 
**  If  any  one  shall  deny  that  sacramental  confession  was  in- 
stituted, or  that  it  is  necessary,  by  divine  right,  to  salvation ; 
or  shall  say,  that  the  practice  of  confessing  secretly  to  a  priest, 
— ^which  practice  the  Catholic  Church  has  observed  from  the 
beginning,  and  now  observes — ^is  foreign  from  the  institution 
and  command  of  Christ,  and  is  a  human  inirention  ^  let  him  be 
anathema." — Ibid.  Com.  vi. 


SATISFACTION. 


PBOPOSmON  IX. 

Though  no  creature  cam,  make  condign  satisfaMion^  either 
for  the  guilt  of  sm^  or  for  the  pain  eternal  due  to  it — this 

>  Qaod  data  sibi  divinitas  potestate,  desistentibus  ab  eodem,  non  poseit 
absolrere,  yel  poenitentibos  relaxare. 


114  SATtePAOnON. 

satisfaction  hemg  proper  to  Christ  our  Saviour  oidy—yet 
penitent  svmmts^  as  members  of  Christj  may  in  som^measure 
***^^yj  hf  P^^^j  fastinffj  alms-deeds,  and  other  works  of 
piety,  for  the  temporal  pain,  which,  in  the  order  of  the  Divine 
Justice,  sometime^  remains  due,  after  the  guilt  of  sin  and  the 
pain  eternal  ha/oe  been  remiiied.  Such  penitential  works,  not- 
withstanding, are  no  otherwise  satisfactory,  than  as  joined 
amd  applied  to  that  saJtmf  action  which  Jesus  mude  upon  the 
crossy  in  virtue  of  which  alone  a2Z  our  good  works  find  a 
gratefvl  accq^tomce  in  the  sight  of  Ood. 

9CBEPTUKK, 

Onr  first  parents  sinned ;  their  sin  was  remitted ;  bnt  a 
grievous  train  of  temporal  punishment  and  death  remained  to 
be  undergone ;  and  sentence  of  death  was  passed  on  them, 
and  on  all  their  posterity,  as  ^^  the  wages  of  sin." — Oen.  iii.  cf. 
Horn.  Y.  12. 

Jfumiers  xiv. — ^^  And  all  the  children  of  Israel  murmured 
against  Moses  and  Aaron." — y.  2.  "  And  the  Lord  said  to 
Moses,  How  long  will  this  people  detract  met  .  .  .  I  will 
strike  them  therefore  with  pestilence  and  will  consume  them." 
— 11, 12.  ^^  And  Moses  said  to  the  Lord,  .  .  .  Let  then  the 
strength  of  the  Lord  be  magnified,  as  thou  hast  sworn,  saying. 
The  Lord  is  patient  and  full  of  uibtcj,  taking  away  iniquity 
and  wickedness.  .  .  •  Forgive^  I  beseech  Thee,  the  sins  of 
this  people,  according  to  the  greatness  of  Thy  mercy."  "  And 
the  Lord  said,  I  have  forgiven  according  to  thy  word.  But 
yet  all  the  men  that  have  seen  my  majesty,  and  the  signs 
that  I  have  done  in  Egypt,  and  in  tibe  wilderness,  and  have 
tempted  me  now  ten  times,  and  have  not  obeyed  my  voice, 
shall  not  see  the  land  which  I  swore  to  their  fathers,  neither 
shall  any  one  of  theih  that  detracted  me,  behold  it." — 17-20, 
22-3 ;  cf.Ih.  V.  28-38 ;  cf  Hebrews  iii.  16-19. 

NuAmhers  xx. — '^  And  having  gathered  together  the  multi- 
tude before  the  rock,  he  said  to  them :  Hear,  ye  rebellious  and 
incredulous :  Can  we  bring  you  forth  water  out  of  this  rock  ? 


SATISFACTION.  115 

And  wlien  Moses  had  lifted  np  his  hand,  and  stmck  the  rock 
twice  with  the  rod,  there  came  forth  water  in  great  abundance, 
so  that  the  people  and  their  cattle  drank.  And  the  Lord  said 
to  Moses  and  Aaron,  Because  you  have  not  believed  me,  to 
sanctifj  me  before  the  children  of  Israel,  jon  shall  not  bring 
these  people  into  the  land  which  I  will  give  them." — 10-2;  (f. 
Ih.  29  ;  and  Defui.  xxxiv.  1-5. 

2  Kings  (Sarmiel)  xii. — David  having  wnned  against  ITrias, 
the  prophet  Nathan  reproves  him  on  the  part  of  God :  "  Thus 
saith  the  Lord  God  :  Behold,  I  will  raise  up  evil  against  thee 
out  of  thine  own  house,  and  I  will  take  thy  wives  before  thine 
eyes,  and  give  them  to  thy  neighbor.  .  .  .  And  David  said  to 
Nathan,  I  have  sinned  against  the  Lord.  And  Nathan  said  to 
David:  The  Lord  also  hath  taken  away  thy  sin;  thou  shalt 
not  die.  Nevertheless,  because  thou  hast  given  occasion  to 
the  enemies  of  the  Lord  to  blaspheme,  for  this  thing  the  child 
that  is  bom  to  thee  shall  surely  die.  .  .  .  And  David  be- 
sought the  Lord  for  the  child ;  and  David  kept  a  fast.  .  .  . 
And  his  servants  said  to  him :  What  thing  is  this  that  thou 
hast  done  ?  Thou  didst  fast  and  weep  for  the  child  while  it 
was  alive  :  but  when  the  child  was  dead,  thou  didst  rise  up 
and  eat  bread.  And  he  said :  While  the  child  was  yet  alive, 
I  fasted  and  wept  for  him :  for  I  said,  who  knoweth  whether 
the  Lord  may  not  give  him  to  me,  and  the  child  may  live  ?" — 
11, 13,  14, 16,  21,  22. 

2  Kings  xxiv. — David  having  rinned  by  numbering  the 
people,  ^^his  heart  struck  him,  after  the  people  wct©  num- 
bered ;  and  David  said  to  the  Lord :  I  have  sinned  very  much 
in  what  I  have  done ;  but  I  pray  Thee,  O  Lord,  to  take  away 
the  iniquity  of  Thy  servant,  because  I  have  done  exceeding 
foolishly.  And  David  arose  in  the  morning,  and  the  word 
of  the  Lord  came  to  (hA  the  prophet,  and  the  seer  of  David^ 
saying :  Go  and  say  to  David,  Thus  saith  the  Lord :  I  give 
thee  thy  choice  of  three  things,  choose  one  of  them  which 
thou  wilt,  that  I  may  do  it  to  thee.  And  when  Gad  was 
come  to  David,  he  told  him,  saying :  Either  seven  years  of 


116  SATISFACTION. 

famine  shall  come  to  thee  in  thy  land ;  or  thou  shalt  flee  be- 
fore thine  adversaries ;  or  for  three  days  there  shall  be  a  pesti- 
lence in  thy  land." — 10,  13.  See  also  v.  14-21.  See  also 
Kcod.  xxxii. ;  Nuvnb.  xii. ;  8  Kings  (1  K^  xiii. ;  Tobias  iiL 
1-4 ;  Job  xlii.  3-6 ;  Ps.  ci.  10,  11 ;  Prov.  iii.  12 ;  Danid  iii. 
28 ;  Jonas  iii.  See  how  this  is  spoken  of  under  the  new  law, 
St.  MaUh.  xii.  42. 

Coloss.  i.  24. — "  Who  now  rejoice  in  my  suflEerings  for  you, 
and  fill  up  those  things  that  are  wanting  of  the  sufferings  of 
Christ,  in  my  flesh  for  His  body,  which  is  the  Church." 

Though,  as  has  been  seen,  the  fathers  teach  that  baptism 
frees  from  all  sin,  yet  if  the  baptized  fell  into  grievous  sin, 
after  baptism,  he  was  subjected  to  a  long  course  of  penance, 
the  nature  and  terms  of  which  were  settled  by  what  are  known 
as  the  penitential  canons.  Those  penitential  satisfactions  were 
indeed  relaxed,  as  will  be  seen  in  the  next  section,  on  ^^  Indut" 
gences^^  under  certain-  circumstances ;  but  those  very  circum- 
stances, reducible  to  fom*,  are  only  further  proofs  of  the  rigor 
of.  the  primitive  church  in  exacting  a  satisfaction,  propor- 
tionate, humanly  speaking,  to  the  sins  committed. 


THE  FATHEES. 


CKNTUBY  L 


Hebkas,  G.  C. — "  But,  sir,  behold,  they  also  now  do  peni- 
tence with  all  their  hearts."  "  I  know,"  says  he,  **  that  they 
do  penitence  with  all  their  hearts.  But  dost  thou  therefore 
think  that  their  offences,  who  do  penitence,  are  immediately 
blotted  out  ?  No,  they  are  not  presently ;  but  it  is  necessary 
that  he  who  does  penitence  afflict  his  soul,  and  show  himself 
humble  in  spirit  in  all  his  affairs,  and  undergo  many  and 
divers  vexations ;  and  when  he  shall  have  suffered  all  things 
which  were  appointed  for  him,  then,  perhaps.  He  that  made  him, 
and  formed  all  things,  will  be  moved  with  compassion  towards 
him  and  afford  him  some  remedy ;  and  that  so,  if  he  shall 


SATISFACTION.  117 

perceive  his  heart,  who  does  penitence,  pnre  from  every  evil 
work." — L.  iii.  8imU.  vii.  n,  i.  CoteUr.  PP*  Ajp.  t  i. 

OKNTTTBY  II, 

Teetulliak,  L.  0. — See  the  passages  quoted  from  this 
writer,  under  "  Confesmyii^'*  especially  n.  ix.  xi.  given  from 
"  De  Pc&niterUia.^^ 

"On  the  fast  and  stations,  no  prayer  mnst  be  observed 
without  kneeling,  and  the  other  modes  of  hnmiliation.  For 
we  are.  not  only  praying,  but  deprecating,  and  making  satis- 
faction unto  God  our  Lord." — De  Oraiione.  From  Mura- 
tori 8  I.  iii.  Anecdot. 

"  It  is  the  duty  of  those  who  are  about  to  enter  upon  bap- 
tism, to  pray  with  frequent  prayers,  fasts,  bowings  of  the 
knee,  and  long  watchings,  arfd  with  the  confession  of  all  their 
past  sins,  so  as  to  show  forth  even  the  baptism  of  John :  They 
were  baptized,  says  he,  confessing  their  sins.  We  may  con- 
gratulate ourselves,  if  we  do  not  publicly  confess  our  iniqui- 
ties, or  our  defilements.  For,  by  the  afflicting  of  the  flesh 
and  of  the  spirit,  we  at  the  same  time  both  satisfy  for  things 
past,  and  build  up  beforehand  a  barrier  against  temptations  to 
come." — De  £aptismOy  n.  20,  j?,  232.  See  also  De  Jejuniis, 
n.  3,^.  546. 

"  What  then  is  the  working  of  patience  in  the  body  i  In 
the  first  place,  the  afficting  of  the  flesh,  an  offering  propitiat- 
ing the  Lord  by  the  sacriflce  of  humiliation,  when  it  offers  up 
to  the  Lord  filthy  garments  with  scantiness  of  .food,  being 
content  with  simple  victuals,  and  a  pure  draught  of  water ; 
when  with  this  it  joins  fasting,  when  it  grows  familiar  with 
ashes  and  sackcloth.  This  patience  of  the  body  commends 
our  prayers,  strengthens  our  entreaties  for  mercy ;  this  opens 
the  ears  of  Christ  our  God,  scatters  abroad  His  severity,  draws 
forth  His  mercy.  So,  that  king  of  Babylon,  when,  having 
offended  God,  he  lived  deprived  of  the  form  of  a  man,  in 
filthiness  and  dirt,  for  seven  years,  as  soon  as  he  had  offered 
aa  a  sacrifice  the  patience  of  his  body,  he  both  recovered  the 


118  SATISFACTION. 

kingdom,  and,  which  is  more  to  be  desired  ior  a  man,  made 
satisfaction  to  QodJ^  *— i>«  Patientia^  n.  13,^.  147. 

OEKTTTSY  HI. 

Obiqbn,  G.  C. — "  The  Lord  is  merciful  and  long  suffering, 
and  loille  not  the  death  qf  a  sinner  J  but  that  he  be  converted  arid 
live  {JSzecL  xxxiii.)  By  being  penitent,  by  weeping,  by  mak- 
ing satisfaction,'  let  him  blot  out  what  he  has  been  guilty  of." 
— T.  ii.  Som.  vi.  m  Msod.  n.  9,  p,  150. 

^^  Wherefore  if  any  one  be  conscious  to  himself  that  he  has 
within  him  a  mortal  sin,  and  that  he  has  not  cast  it  off  from 
himself,  through  a  penitence  of  the  fullest  satisfaction,'  let  him 
not  hope  that  Christ  will  enter  into  his  souL" — T.  ii.  Som. 
adi^  m  ZevU.  n,  8,  j?.  261. 

St.  Ctpbian,  L.  C. — See  the  extract  from  j^.  ix.,  given 
under  "  ConfessionJ^ 

^^Eeading,  therefore,  (these  sentences  of  Scripture)  and 
holding  this,  we  are  of  opinion  that  no  one  is  to  be  expelled 
from  the  fruit  of  satisfaction,*  and  the  hope  of  peace ;  since 
we  know,  according  to  the  faith  of  the  divine  Scriptures,  GkKl 
Himself  being  the  author  and  exhorter,  that  sinners  are  both 
brought  back  to  do  penitence,  and  that  pardon  and  forgive- 
ness are  not  denied  the  penitent.  And,  oh !  mockery  of  a 
deluded  brotherhood  I  Oh,  treacherous  deception  of  wretched 
mourners  I  Oh,  ineffectual  and  vain  tradition  of  heretical 
institution  I  to  exhort  to  the  penitence  of  satisfaction,  and  to 
take  away  from  satisfaction  its  medicinal  quality  ; '  to  say  to 

'  The  following  oocurs  in  the  Apology,  n.  60,  mbfine:  "  Who,  when  he 
has  inquired,  does  not  join  ns  ?  When  he  has  joined  ub  does  not  desire  to 
sailer,  that  he  may  purchase  (redimat)  the  whole  grace  of  Ood;thathe 
may  gain  from  Him  perfect  forgiveness  at  the  price  (compensatione)  of  his 
own  blood?    For  all  crimes  are  pardoned  to  this  work.** 

*  Satisfaciendo  deleat  quod  admissum  est. 

'  Neque  id  (mortale  peocatum)  a  se  per  poonitentiam  plenissinud  satisfao- 
tionis  abjecit 

*  A  f ructu  satisfactionis. 

'  Hortari  ad  satisfactionis  poenitentiam,  et  subtrahere  de  satisfaotione 
medlcinam. 


SATISFACHON.  119 

our  brethroB,  ahed  tears  and  groan  day  and  night;  work 
liberally  and  perseveringlj  to  wash  and  purge  away  thy  sin, 
but  after  all  these  thou  shalt  die  toitkatU  the  Church ;  what- 
OTer  things  pertain  to  peace  shalt  thou  do,  but  thou  shalt  not 
receive  the  peace  which  thou  seekest" — JEp.  lii.  ad  ArUoni-* 
imumiy  p.  158. 

^  In  often  held  council,  we  have,  not  merely  by  our  com- 
mon consent,  but  also  with  menaces,  decreed,  that  the  (lapsed) 
brethren  should  do  penitence ;  that,  to  those  not  doing  peni- 
tence none  should  have  the  rashness  to  grant  peace.  But  these 
men,  sacrikgious  against  God,  reckless  with  impious  rage 
against  the  priests  of  Grod,  forsaking  the  Church,  and  against 
the  Church  lifting  parricidal  weapons,  strive  that  they  may 
consummate  their  work  with  the  malice  of  the  devil  to  pre- 
vent the  divine  clemency  from  curing  within  the  Church  the 
wounded ;  by  the  deceitf ulness  of  their  falsehoods  they  vitiate 
the  penitence  of  these  wretched  men,  that  satisfaction  may 
not  be  made  to  an  angry  God.'  .  .  .  Fains  are  taken  that  sins 
may  not  be  redeemed  by  satisfaction  and  just  lamentations,* 
that  wounds  may  not  be  washed  clean  by  tears." — Ep,  Iv.  ad 
Ccrnd.  p.  181.  Similar  expressions  occur  passim  in  St  ^ 
Cyprian's  Letters.* 

*^  The  harmful  and  poisoned  persuasion  of  such  men  deals 
worse  death  than  persecution.  In  this  there  still  is  left  peni- 
tence which  may  make  satisfaction ;  *  whilst  they  who  take 
away  penitence  for  sin,  shut  up  the  way  of  satisfaction.*  .^.  . 
As  we  have  sinned  greatly,  let  us  weep  greatly.    To  a  deep 

>  Ne  Deo  indignanti  satisflat. 

*  Ne  satisfactionibus  et  lamentationibus  jnstis  delicta  redimantur.  A 
similar  expression  oocars  in  the  same  letter,  in  the  next  page:  Ne  depreca* 
tionibos  et  satiafactionibns  jnstis  post  peocata  sanentnr. 

'  Thus,  (Ep,  xxri.  p.  8S)  we  meet  with  the  expression  8cUisf(icieniihu 
lacrymta:  "  let  them  blot  ont  their  unlawful  deeds  with  tears  that  make 
satisfaction  to  Ood."  Again  (JTp.  xxix.p.  98):  ''Some  of  the  lapsed  de- 
cline to  do  penitence  and  to  make  satisfaction  to  God  (Deo  satiafaoere)." 
See  also  JSp.  xl.  p.  123. 

*  lUic  snperest  posnitentia  quad  satisfaciat 

*  Sadsfactlonis  viam  claudunt. 


120  SATISFACTION, 

wound  let  not  a  diligent  and  long  course  of  medicine  be  want- 
ing. Let  not  the  penitence  be  less  than  the  crime.  Thinkest 
thou  that  the  Lord  can  quickly  be  appeased,  when  thou  hast 
with  perfidious  words  denied  Him  ?  .  .  .  Men  must  pray  and 
entreat  more  earnestly,  pass  the  day  in  grief,  spend  nights  in 
vigils  and  tears,  employ  their  whole  time  in  sorrowing  lamen- 
tations, lie  stretched  on  the  ground,  prostrate  themselves 
amongst  ashes,  sackcloth,  and  dust;  after  Christ's  raiment 
lost,  wish  for  no  other  clothing;  after  the  devil's  food,  of 
choice  must  fast ;  apply  themselves  to  just  works,'  whereby 
sins  are  purged  away;  give  abundant  alms,  whereby  souls 
are  freed  from  death.  .  .  .  God  can  show  indulgence;  He 
can  turn  aside  His  sentence.  To  tlie  man  who  is  penitent, 
who  does  good  works,  who  entreats.  He  can  graciously  give 
pardon  :  He  can  impute  whatever,  for  such,  martyrs  may  pray 
and  priests  perform.  Or  if  any  one  move  Him  yet  further 
by  His  own  satisfactions,*  if  he  appease  His  wrath,  the  dis- 
pleasure of  an  angered  God,  by  worthy  supplication.  He 
grants  weapons  again,  wherewith  the  conquered  may  be 
armed  ;  recruits  and  invigorates  that  strength,  whereby  faith 
refreshed  may  be  quickened.  The  soldier  will  return  to  his 
warfare,  will  renew  the  fight,  will  challenge  the  enemy,  by 
his  sufferings  only  made  stronger  for  the  conflict.  He  who 
has  thus  made  satisfaction  to  God,*  who  by  penitence  for 
what  he  has  done,  by  shame  for  his  sin,  has  gained  for  him» 
self  an  increase  both  of  virtue  and  faith  from  the  very  suf- 
fering which  his  fall  occasions,  heard  and  helped  by  the  Lord, 
will  give  gladness  to  the  Church  which  he  had  lately  grieved, 
and  merit  not  only  God's  pardon  now,*  but  a  crown  also." — De 
Lofp^iB^  pp.  384-6.  Similar  expressions  are  repeated  in  various 
parts  of  this  Treatise.     See  one  example  under  "  CoTdritiumP 

'  Justis  operibus  incumbere. 

*  Suis  satisfactionibus  moverit.  '  Deo  satisfecerit. 

^  Dei  yeniam  merebitar.  In  the  Anfmymi  TnuUcU.  ad  JVoveU,  Gotland, 
t  iii.  p,  876,  we  meet  with  similar  language:  **  Whilst  the  way  to  pardon  is 
open,  le,t  us  deprecate  God  by  complete  satisfactions  (plenis  satisfaotionibus 
deprecemnr)." 


SATISFACTION.  121 

OENTUBY  rV. 

liAcrANTnis,  L.  C. — "  The  malice  of  persecutors  is  also  laid 
bare  in  this,  that  they  think  they  have  utterly  overthrown  God's 
religion,  whom  they  have  defiled  a  man  ;  whereas  there  is  room 
to  make  satisfaction  to  God,'  and  there  is  no  worshipper  of 
God  so  wicked  as  not,  when  the  opportunity  offers,  to  return 
to  appease  God, — yea,  with  greater  devotedness.'' — Div.  Inst. 
L.  V.  c.  13.  See  also  the  extract  given  under  "  Confeasiorhj^ 
from  Ihid.  L.  iv.  c.  17. 

St.  Greqoby  of  Ntssa,  G.  C. — In  his  canonical  epistle  to 
Letoius,  this  father  states  the  rules  or  laws  of  penance,  speci- 
fying the  various  sorts  of  sins,  and  the  duration  of  their  appro- 
priate punishment.  For  fornication,  the  penance,  varying  in 
severity  at  the  close  of  every  third  year,  lasted  nine  years,  and 
double  that  time  for  adultery.  But  the  bishop,  he  says,  has 
the  liberty  to  moderate  the  penance  according  to  the  disposi- 
tion of  the  penitent.  See  an  abstract  of  this  letter  under 
^^  IndAdgendesP  ^ 

St.  Basil,  G.  0. — In  the  works  of  this  father  there  are  three 
letters  to  St.  Amphilochius,  Bishop  of  Iconium,  in  which  are 
given  eighty-fouT  canons  touching  various  r^ulations  of  the 
Church,  and  especially  the  ccmonioal  pencmcea  affixed  to  vari- 
ous crimes  ;  penances  extending  over  many  years, — as  forni- 
cationj  punished  with  seven  years,  can.  59;  adultery^  with 
fifteen  years  of  penance,  ccm.  58 ;  cupostdsy^  with  penance  to 
the  end  of  life,  can.  73 ;  and  so,  with  various  degrees  of  seve- 
rity, of  other  crimes  and  offences.  In  the  last  of  those  canons 
he  says :  "  AU  these  things  do  we  write,  that  thereby  the  fruits 
of  penitence  may  be  examined  into.  For  we  do  not,  after  all, 
judge  of  these  things  by  time,  but  we  attend  to  the  mode  of 
penitence.  If  there  be  who  are  with  difficulty  withdrawn 
from  their  own  habits,  and  who  choose  rather  to  serve  the 
pleasures  of  the  flesh,  than  to  serve  God,  and  who  engage  not 


>  Deo  satisfacere  liceat.    Several  similar  expressions  occur  in  the  three 
previous  sections. 


122  SATISPACTION. 

in  that  life  which  is  according  to  the  Gospel,  there  is  no  com- 
mon ground  between  us  and  sucIl  .  .  .  But  we  ought,  night 
and  day,  publicly  and  privately  to  utter  our  testimony  to 
them,  but  not  to  suffer  ourselves  to  be  dragged  along  with 
them  into  their  wickedness ;  our  prayer  above  all  things  being 
to  gain  them,  and  to  snatch  them  from  the  snares  of  the  wicked 
one ;  but  if  we  cannot  do  this,  let  us  study  at  least  to  save  our 
own  souls  from  eternal  condemnation." — Ep.  Can,  Tertia^ 
Can.  84,  T.  iii.  P.  \\.j>p.  478-9. 

St,  Pacian,  L.  C. — "Let  me  now  address  myself  to  those 
who,  under  the  name  of  penitence,  confessing  well  and  wisely 
their  wounds,  neither  know  what  penitence  is,  nor  what  is  the 
remedy  to  be  applied  to  wounds.  These  are  like  persons  who 
lay  bare  their  sores  and  swellings,  and  acknowledge  them  to 
the  physicians  who  attend  them,  but  though  instructed,  neg- 
lect the  prescribed  application,  and  loath  what  is  ordered  to  be 
taken.  ...  As  a  consequence  the  evil  increases,  and  the  par 
tient  is  tormented  with  a  most  grievous  gangrene.  What  shall 
I  do  now,  the  priest  that  am  required  to  effect  a  cure  t  It  is 
late  for  such  a  case.  Still,  if  you  can  bear  the  knife  and  the 
caustic,  I  can  yet  cure.  Here  is  the  prophetic  knife, — Be  con- 
verted to  the  Lord  yowr  Ood^  im,  fasting^  wnd  in  weeping^  and 
in  mourning^  and  rend  your  Iiearts  {Joeh  iL  12, 13).  Be  not 
afraid,  dearly  beloved,  of  this  cutting.  David  bore  it;  he  lay 
in  filthy  ashes,  and  was  disfigured  by  a  robe  of  mean  sack- 
cloth. ...  I  beseech  you,  therefore,  brethren,  by  the  faith  of 
the  Church,  by  my  solicitude  for  you  ...  let  not  shame  over- 
come you  in  this  work  ;  let  it  not  be  irksome  to  you  to  make 
your  own  the  seasonable  remedies  of  salvation;  to  humble 
your  minds  with  sorrow ;  to  put  on  sackcloth ;  to  strew  your- 
selves  with  ashes ;  to  wear  yourselves  with  fasting  and  with 
grief ;  and  to  obtain  the  help  of  others'  prayers.  In  propor- 
tion as  you  have  not  been  sparing  in  punishing  yourselves,  in 
that  same  measure  will  God  spare  you."  .  .  .  Here  is  my 
promise  and  pledge,  that  if  you  return  to  your  Father  by  a 

'  la  quantum  poenn  vestnenon  peperclstLs,  in  tantum  vobis  Deus  pueet. 


SATISFACTION.  123 

true  satisfaction,'  by  going  astray  no  more,  by  not  adding  to 
your  former  sins,  by  uttering  also  words  of  humility  and  of 
plaintiveness,  Father  v>e  home  sinned  hefore  thee^  we  are  not 
now  worthy  to  be  called  Hiy  sons  {Lttke  xv.),  at  once  the  un- 
clean herd  will  leave  you,  and  the  foul  husks  their  food.  He 
will  at  once  clothe  the  returning  sinner  with  his  rohe^  honor 
him  with  a  ring^  and  receive  him  again  to  a  father's  embrace. 
Lo  1  it  is  He  who  says,  IwiU  not  the  death  of  a  sinner^  &c." 
—Pa/rom.  ad  Pcmit.  n.  9,  12,  OdUand.  T.  vii.  ^.  272-8. 

St.  Ambrose,  L.  C. — **  For  a  grievous  wound  there  needs  a 
searching  and  protracted  cure.  A  gpevous  crime  requires  a 
grievous  satisfaction.*  For  there  is  no  doubt  that  the  crime  is 
less  where  one  voluntarily  confesses,  and  is  penitent  for,  his 
sin ;  *  whereas,  where  one  conceals  his  evils,  is  despite  his  will 
detected,  and  against  his  will  is  exposed  publicly,  there  the 
crime  is  graver.  That  this  has  been  thy  case  [he  is  addressing 
a  fallen  virgin]  thou  canst  not  deny." — T.  ii.  De  Lapsu  Virg. 
n.  3T,  p.  316. 

"  He  that  does  penitence  ought  to  offer  himself  for  punish- 
ment, that  he  may  be  punished  by  the  Lord  here,  and  not  re- 
served to  everlasting  torments ;  not  to  wait  for,  but  to  meet, 
the  divine  indignation." — T.  i.  Enarr.  in  Pe.  xxxvii.  n.  18,  j7. 


"  Others  too  thei«  are,  who,  if  they  abstain  from  the  hea- 
venly sacraments,  account  this  penitence.  8uch  are  judges  too 
severe  upon  themselves ;  they  prescribe  to  themselves  a  punish- 
ment, but  they  decline  the  remedy  ;^  and  their  duty  is  to  be 
grieved  at  their  very  punishment,  seeing  themselves  robbed  of 
the  heavenly  grace." — T.  ii.  De  Pcenit,  Z.  ii.  c.  ix.  n.  89,  j>. 
435.    For  the  context  see  under  "  Confesaion.^^ 

"  I  have  more  easily  found  those  who  have  preserved  their 
innocence,  than  those  who  have  done  penitence  in  a  befitting 

'  Vera  satisfactione  redeatis. 

*  Grande  scelns  grandera  habet  necessariam  satisfactionem. 
'  Non  «st  dubium  leyios  esse  crimen  ubi  peccatum  suum  altro  homo 
confitetur,  et  poenitet. 


124  SATISFACTION. 

manner.  Does  any  one  think  there  is  a  penitence  there, 
where  there  is  ambitious  seeking  after  dignity,  free  indul- 
gence in  wine,  where  even  thf^  marital  rights  are  not  abau- 
doned  ?  The  world  is  to  be  renounced ;  sleep  less  indulged 
in  than  nature  demands ;  disturb  it  with  groans,  interrupt  it 
with  sighs,  set  it  aside  for  prayers ;  a  man  must  so  live  as 
to  die  to  the  uses  of  this  life ;  he  must  deny  himself,  and 
be  entirely  changed." — T.  iL  Z.  ii.  De  Pomit.  e.  x.  ».  96,  jifp. 
436-7.* 

St.  Jebome,  L.  C. — "  Gfird  yourselves  (md  lament  {Joel  i. 
13).  He  that  is  a  sinner,  and  whom  his  own  conscience  re- 
proves, let  him  gird  himself  with  sackcloth,  and  lament  both 
his  own  sins,  and  those  of  the  people,  and  enter  into  the 
Church,  which  he  had  left  on  account  of  his  sins,  and  let  him 
lie,  or  sleep  in  sackcloth,  that  he  may,  by  austerity  of  life, 
compensate  for  the  past  pleasures  whereby  he  had  offended 
God."  • — T.  vi.  Comm.  in  c.  i.  Joely  col.  184.  See  also  ^. 
xxvii.  ad  Eustoch. 

St.  J.  Chbysostom,  G.  C. — ^^  If  we  wovld  judge  owrsehes^ 
we  shovld  not  be  j'udged  (1  Cor.  xi.  31).  In  order  then  that 
we  may  not  be  punished  iJien^  that  we  may  not  undergo  chas- 
tisement ihen^  let  each  one  enter  into  his  own  conscience,  and 
having  laid  bare  his  life,  and  gone  through  with  accuracy  all 
his  transgressions,  let  him  condemn  the  soul  that  has  done 
those  things,  punish  those  thoughts,  afflict  and  harrow  his 
mind,  exact  punishment  of  himself  by  the  most  exact  peni- 
tence, by  tears,  by  confession,  by  fasting  and  alms,  by  conti- 
nency  and  love,  in  order  that,  having  put  aside  our  sins  by 

»  Earlier,  in  t  i.  De  Cain  et  Abel,  I.  ii.  c.  iii.  n.  10,  p,  210,  is  the  follow- 
ing: "This  seems  to  be  expressed,  if  we  first  of  all,  by  the  sacrifice  of 
purification,  and  by  the  mystery  of  baptism,  wash  away  the  defilements  of 
our  sins,  and  also  redeem  our  sins  (crimina  redimamns)  by  good  works,  by 
the  price  of  faith,  and  by  works  of  mercy."  For  an  account  of  two  rene- 
gade monks,  named  Sarmatio  and  Barbatianus,  who,  having  abandoned 
their  monasteries,  decried  virginity,  the  merit  of  abstinence  (qui  dicant 
nullum  esse  abstinentiad  meritum),  and  of  fasting,  tsee  £p,  Ixiii.  JEccUs* 
Vercell.  n.  7-10,  p.  1024. 

*  Pneteritas  delicias  vit»  austeritate  compenset. 


SATISFACTION.  ,  125 

every  means  in  onr  power,  we  may  depart  thither  with  great 
confidence." — T,  i.  De  Lazaro,  Concio  iv.  n,  7,^.  933. 

"  Bring  forth  fruits  worthy  of  penitence.  But  how  shall 
we  bring  them  forth  ?  If  we  do  the  opposite  things ; — as,  for 
instance,  hast  thou  seized  with  violence  the  goods  of  others  ? 
henceforth  give  away  even  thine' own.  Hast  thou  been  long 
a  fornicator  ?  abstain  even  from  thy  own  wife  on  certain  ap- 
pointed days:  exercise  continence.  Hast  thou  insulted  and 
stricken  the  passers  by  ?  henceforth  bless  them  that  insult  thee, 
and  do  good  to  thenT  that  strike  thee.  For  it  suffices  not  for 
our  health  to  have  drawn  out  the  dart  only ;  but  we  must  also 
apply  remedies  to  the  wound.  Hast  thou  been  feasted  and 
been  drunken  in  times  past  ?  fast  and  drink  water." — T.  vii. 
Horn,  X.  in  Matt.  n.  6,  jpp.  169-70. 

"  Let  us  not  account  it  a  grievous  thing  to  be  punished,  but 
to  sin.  For  even  if  He  were  not  to  punish  us,  we  ought  to 
exact  punishment  from  ourselves,  who  have  been  so  ungrateful 
towards  our  benefactor.  ...  I  make  a  declaration,  strange, 
astonishing,  and  to  many  perhaps  incredible ; — ^it  will,  to  one 
that  has  enkindled  His  wrath  that  so  loved  him,  be  a  greater 
consolation,  if  he  have  sense,  and  love  the  Lord,  to  be  punished 
than  not  to  be  punished.  .  .  .  Let  us  then,  when  we  sin 
against  Him  whom  we  ought  not  to  offend,  exact  punishment 
from  ourselves.  ...  If  any  love  Christ  as  He  ought  to  be 
loved — he  understands  what  I  say, — how,  even  though  He  have 
pardoned  him.  He  will  not  endure  not  to  be  punished  ;  laboring 
indeed  under  the  greatest  punishment  in  that  he  has  angered 
Him.  And  I  know  well  that  I  may  be  saying  things  incredi- 
ble to  the  many,  but  nevertheless  it  is  as  I  have  said.  If,  then, 
we  love  Christ  as  we  ought,  we  shall  punish  ourselves  when 
we  have  sinned." — T.  x.  Horn.  xii.  m  ^.  ii.  ad  Cor,  n.  3,  4, 
pp.  609-10. 

St.  Innocent  L,  Pope,  L.  C. — "  *  But,'  you  say,  *  the  true 
and  just  benediction  of  a  lawful  priest  takes  away  every  defect 
incurred  from  an  unlawful  one.'  If  this  be  so,  .  .  .  let  peni- 
tence no  longer  hold  its  place,  seeing  that  ordination  is  able  to 


126  SATISFACTION. 

effect  what  a  long  satisfaction  has  been  wont  to  accomplish  " ' 
— Ep.  xvii.  ad  Rufum  et  Socios.  n.  8,^.  677,  T.  viii.  Gotland. 
See  also  the  extract  from  his  Ejp.  ad  Deoent.  ffiven  under 

OENTUBY  V. 

St.  Augustine,  L.  0. — "  Implore  mercy,  but  lose  not  sight 
of  justice ;  it  is  mercy  to  pardon  the  sinner,  justice  to  punish 
the  sin.  What,  then  ?  Dost  thou  seek  for  mercy,  and  shall 
sin  remain  unpunished  ?  Let  David  answer,  let  the  lapsed  an- 
swer, let  them  answer  with  David,  that  they  may  deserve 
mercy  like  David,  and  let  them  say :  ^  No,  Lord,  my  sin  shall 
not  be  unpunished ;  I  know  His  justice,  whose  mercy  I  seek ; 
it  shall  not  be  unpunished,  but  therefore  do  I  seek  that  Thou 
punish  me  not,  because  I  punish  my  own  sin ;  *  therefore  do  I 
ask  Thee  to  forgive,  because  I  forget  not' "—  T,  iv.  in  Ps.  \  n. 
7,  ooL  661. 

"^  sacrifice  to  God  is  a  contidte  spirit ;  a  ooivtriU  and 
humhle  heart  God  does  not  despise.  Not  only,  therefore,  did 
he  offer  up  with  devotion,  but  also,  by  saying  this,  he  shows 
what  ought  to  be  offered.  For  it  is  not  enough  to  reform  our 
manners,  and  to  withdraw  from  evil  deeds,  if  we  do  not,  for 
those  things  which  have  been  dgne,  satisfy  God  by  the  sorrow 
of  penitence,  by  the  grieving  of  humility,  by  the  sacrifice  of  a 
contrite  heart,  alms  co-oj>erating."  * — T,  v.  Serm,  cccli.  n,  12, 
col,  2019.  See  also  the  extract  given,  from  the  same  place, 
under  "  Sa/yrament  of  Penance.^'* 
•  "  Caro  must  indeed  be  taken  that  no  one  fancy  that  those 
infamous  crimes, — ^which  are  such  that  they  who  do  such 
things  shall  not  possess  the  kingdom  of  God, — may  be  daily 
committed,  and  daily  redeemed  by  alms.  For  the  life  must 
be  reformed,  and  God  must  be  propitiated  by  alms  for  past 
sins ;  *  not  bought  over,  in  a  kind  of  way,  for  this  end  that  a 

'  Quod  longa  satisfactio  pnestare  oonsuevit. 
*  Quia  ego  peccatum  meum  punio. 
Nisi  etiam  de  his  que  facta  sunt  satisfiat  Deo  per  poanitenti®  dolorem 
.  •  .  cooperantibus  eleemosynis. 

^  Per  eleemosynas  de  peccatis  pissteritis  et  propitiandus  Deus. 


SATISFACTION.  127 

man  may  always  have  license  to  commit  them  with  impmiitj. 
For,  To  no  one  has  He  given  license  to  sin  {JEodi.  xv.),  al- 
though He  may,  in  His  mercy,  if  a  congruous  satisfaction  be 
not  neglected,*  blot  out  sins  already  committed.  But,  as  re- 
gards daily,  momentary,  light  sins,  without  which  this  life  is 
not  passed,  the  daily  prayer  of  the  faithful  satisfies.'  It  is  for 
those  who  have  already  been  regenerated,  to  such  a  Father,  by 
water  and  the  spirit  to  say  :  Our  Father  who  a/rt  m  heamen. 
This  prayer  utterly  blots  out  the  smallest,  and  the  daily  sins." 
—T.  vi.  Enchirid.  de  Fide,  &c.  n.  19  {al.  70-71),  col.  382-3. 
See  also  the  extract  from  Ibid,  n,  17,  given  under  "  Contri- 
tion,^^ and  from  T.  v,  Serm.  cccli,  given  under  "  GonfessionP 

St.  Cyril  of  Albxandbli,  G.  C. — See  the  extract,  given 
xmder  "  Contrition^ 

Salvian,  L.  0. — See  the  extract,  given  tmder  "  Confessions^ 
from  F^.  ad  Solon.         , 

St.  Leo  L,  Pope,  L.  0. — "  In  hell  there  is  no  amendment, 
neither  is  there  granted  the  remedy  of  satisfaction,  where  there 
no  longer  remains  any  operation  of  the  will,*  the  prophet 
David  saying,  For  there  is  no  one  in  death  that  is  mindfid  of 
Thee,  amd  who  shall  confess  to  Thee  in  hell  t  {Ps.  vi.)" — 
T  i.  Serm,  xxxv.  {InEpvph,  Solerrm.  v.),  c.  4,  p.  131.  See 
the  extract,  given  xmder  "  Confession^'*  from  Ep.  cviii.  Theod. 
Ep.  Forojuliens. 

"  As  for  those  Christians  who  are  said  to  have  defiled  them- 
selves amongst  those  by  whom  they  were  made  captives,  by 
meats  offered  to  idols,  this  have  we  thought  ought  to  be  our 
answer  to  the  consultation  of  your  friendliness,  that  they  be 
purified  by  the  satisfaction  of  penitence,*  which  is  to  be 
weighed  not  so  much  by  length  of  time,  as  by  compunction 
of  heart." — Ep.  clix.  ad  Ificeta/m  Ep.  AquH^ensem,  n.  5,  p. 
1332. 

1  Si  non  satisfactio  congnia  negligatar. 

*  QnotidiAna  fidelium  oratio  satisfacit. 

*  Kec  datnr  remedium  satisfaotionis,  nbi  jam  non  snperest  actio  volun- 
tatis. 

*  Ut  pcdnitentiiB  satisfactione  purgentnr. 


128  SATISFACTION. 

"  It  is  foreign  from  the  practice  of  the  Church,  that  persons 
consecrated  to  the  priestly  honor,  or  to  the  rank  of  deacons, 
should,  for  any  crime  of  others,  receive  the  remedy  of  peni- 
tence by  the  imposition  of  hands :  which  without  doubt  has 
come  down  from  an  apostolical  tradition,  according  as  it  is 
written,  If  theprieat  sin,  who  shall  pray  for  him  f  (1  Kings 
ii.  25).  Wherefore,  by  such  persons,  in  order  to  merit  the 
mercy  of  God,  a  private  retreat  is  to  be  desired  (or  sought), 
where  satisfaction,  if  it  be  adequate,  may  be  also  profitable  to 
them." ' — Ep.  clxvii.  ad  Ruaiicum  Ep,  Narhon,  Inquisitio  ii. 
p.  1421. 

St.  Peteb  Chysologus,  L.  C. — See  the  extract,  from  Serm. 
clxvii.,  given'  under  "  CimtritionP 

OOUNOIL  OF  TJBfcENT. 

"  In  regard  to  satisfaction  .  .  .  the  holy  synod  declares, 
that  it  is  wholly  false,  and  foreign  from  the  word  of  God,  that 
the  guilt  of  sin  is  n&oer  remitted  by  God,  without  the  whole 
punishment  being  also  pardoned.  For  clear  and  illustrious 
examples  are  found  in  the  sacred  writings,  whereby,  besides 
divine  tradition,  this  error  is  most  manifestly  evinced.  And 
truly  the  nature  of  divine  justice  seems  to  demand,  that  they 
who,  through  ignorance,  have  sinned  before  baptism,  should 
be  received  into  favor  in  a  different  manner  from  those  who, 
having  been  once  freed  from  the  servitude  of  sin  and  of  the 
devil,  and  having  received  the  gift  of  the  Holy  Ghost,  have 
not  feared,  knowingly  to  violate  the  temple  of  God,  and  to 
grieve  the  Holy  Spirit.  And  it  befits  the  divine  clemency 
that  sins  be  not  pardoned  without  any  satisfaction,  so  that 
taking  occasion  from  thence,  thinking  sin  less  grievous,  amd 
offering  am,  affront  to  the  Holy  Ghost,  we  should  fall  into 
more  grievous  crimes,  treoMLring  up  wrath  against  (he  day  of 
wrath.  For  doubtless,  these  satisfactory  punishments  greatly 
recall  from  sin,  and  check  as  it  were  with  a  bridle,  and  make 

*  Privata  est  expetenda  seoessio,  ubi  illis  satisf actio,  si  fuerit  digna,  sit 
etiam  fnictuosa. 


INDULGENCES.  129 

penitentfi  more  vigilant  and  cautious  for  the  future ;  and  by 
acts  of  the  opposite  virtues  they  remove  evil  habits,  acquired 
by  living  ill.  Add  to  these  things,  that,  while  we  thus,  by 
making  satisfaction,  suffer  for  our  sins,  we  ai'e  made  confonn- 
able  to  Jesus  Christ,  who  satisfied  for  our  sins,  from  whom  all 
our  sufficiency  is ;  having  also  thereby  a  most  sure  pledge, 
that  if  we  suffer  with  Him  we  shall  also  he  glorified  with  Him 
{Rom.  viii.  17).  But  the  satisfaction  which  we  make  for  our 
sins,  is  not  so  ours,  that  it  be  not  through  Jesus  Christ :  for 
we  who  can  do  nothing  of  ourselves,  as  of  ourselves,  can  do  all 
things.  He  co-operating  who  strengthens  us.  Thus  man  has  not 
wherein  to  glory ;  but  all  our  glorying  is  in  Christ;  in  whom 
we  live ;  in  whom  we  merit ;  in  whom  we  satisfy,  bringing 
forth  fruit  worthy  of  penitence.  Which  fruits  have  efficacy 
from  Him ;  by  Him  are  offered  to  the  Father ;  and  through 
Him  are  accepted  by  the  Father.  It  is,  therefore,  the  duty  of 
the  priest  of  the  Lord,  as  far  as  the  spirit  of  prudence  shall 
suggest,  weighing  the  character  of  sins  and  the  ability  of  the 
sinner,  to  enjoin  salutary  and  suitable  satisfactions ;  lest,  if 
haply  they  connive  at  sins,  and  act  too  indulgently  with  peni- 
tents by  imposing  the  slightest  works  for  the  most  grievous 
crimes,  they  may  be  made  partakers  of  others'  sins.  Let  them 
ever  keep  before  their  eyes,  that  the  satisfaction  which  they 
impose,  be  not  only  for  the  preservation  of  a  new  life,  and  the 
medicine  of  infirmity,  but  also  for  the  avenging  and  punish- 
ment of  past  sins.'' — Sess.  xiv.  <?.  viii. 


INDULGENCES. 


PBOPOSmON  X. 


The  gmtt  of  sm  or  pain  eternal  due  to  it,  is  not  remitted  hy 
{hat  clispensation  of  m^rcy^  which  in  the  CatholiG  Church  is 
called  a/a  Indulgence  ;  hut  sitch  temporal  punishment  only^  as 


130  INDULGENCHS- 

in  the  order  of  Divine  jiLstioey  may  remain  due  €LfUr  the  guiU 
has  been  remitted. 

SGBIFTUBS. 

Jfatt.  xvi  19. — "  Whatsoever  thou  shalt  bmd  upon  earth,  it 
ehall  be  bound  also  in  heaven;  and  whatsoever  thou  shalt 
loose  on  earth,  it  shall  be  loosed  also  in  heaven."  See  also  Ih. 
xviii.  18. 

1  Cor.  V.  3-5. — St  Paul  says  of  the  incestuous  Corinthian ; 
^'  I,  indeed,  absent  in  body,  but  present  in  spirit,  have  already 
judged,  as  though  I  were  present,  him  that  hath  so  done ;  in 
the  name  of  our  Lord  Jesus  Christ,  you  being  gathered  to- 
gether, and  my  spirit,  with  the  power  of  our  Lord  Jesus; 
to  deliver  such  a  one  to  Satan  for  the  destruction  of  the  flesh, 
that  the  spirit  may  be  saved  in  the  day  of  our  Lord  Jesus 
Christ." 

2  Cor.  XL  4-10. — "  For  out  of  much  affliction  and  anguish  of 
heart,  I  wrote  to  you  with  many  tears :  not  that  you  should  be 
made  sorrowful ;  but  that  you  might  know  the  charity  I  have 
more  abundantly  towards  you.  And  if  any  one  have  caused 
grief,  he  hath  not  grieved  me ;  but  in  part,  that  1  may  not 
burden  you  alL  To  him  that  is  such  a  one,  this  rebuke  is  suf- 
ficient, that  is  given  by  many :  so  that  contrariwise  you  should 
rather  pardon  and  comfort  him,  lest  perhaps  such  an  one  be 
swallowed  up  with  overmuch  sorrow.  For  which  cause  I  be- 
seech you,  that  you  would  confirm  your  charity  towards  him. 
For  to  this  end  also  did  I  write,  that  I  may  know  the  experi- 
ment of  you,  whether  you  be  obedient  in  all  things.  And  to 
whom  you  have  pardoned  any  thing,  I  also.  For,  what  I  have 
pardoned,  if  I  have  pardoned  any  thing,  for  your  sakes  have  I 
done  it  in  the  person  of  Christ." 


THE  FATHERS. 


There  were  four  circumstances,  especially,  under  which  the 
satisfactions,  spoken  qf  in  the  preceding  section,  were — so  far 


INDULGENCES.  131 

as  those  satisfactions  were  penitential  chastisements  imposed, 
or  regulated,  by  the  Church — mitigated,  or  removed  alto- 
gether. Those  mitigations,  or  indulgences,  were  the  follow- 
ing:— In  case  of  approaching  death  the  penitent  was  re- 
conciled, and  admitted  to  communion,  but,  in  the  event  of 
recovery,  he,  as  a  general  rule,  was  again  subjected  to  the 
i^pointed  course  of  penance ;  in  danger  of  impending  perse- 
cution ;  at  the  solicitation  of  the  confessors,  or  martyrs ;  and 
finally  in  consideration  of  the  remarkable  and  exceeding  sor- 
row felt  and  exhibited  by  the  penitent.  The  following  ex- 
tracts will  illustrate  the  above  statement. 

CENTURY  II. 

Tekttjllian,  L.  C. — "  Let  not  the  devil  so  prosper  in  his 
own  kingdom,  as  to  set  you  at  variance,  but  let  him  find  you 
guarded  and  armed  with  concord,  because  your  peace  is  war 
against  him,  which  peace  some  not  finding  in  the  Church, 
have  been  wont  to  entreat  pf  the  martyrs  in  prison." — Ad 
Martyr,  n.  1,^.  137.* 

OENTUBY   m. 

^  St.  Cyprian,  L.  C. — "  Since  I  am  informed  that  some  (of 
the  lapsed)  are  urgent  with  you  (the  martyrs  and  confessors) 

*  When  become  a  Montanist,  Tertullian  inveighs,  with  a  violence  of 
language  that  has  scarcely  been  exceeded  in  later  days,  against  this  prac- 
tice of  the  Catholic  Church:  *^A.ttu  jam  in  martyraa  tuos  effundis  hathc 
potestatem^  ut  qulsquis  ex  consensione  vincula  induit  adhuc  moUia  in  novo 
custodiee  nomine,  statim  ambiunt  mcechia,  statttn  adeunt  fcHrnicatores,  jam 
preces  circumsonant,  jam  lachrjmse  circumstagnant  macnlati  cujusque,  nee 
nlli  magis  aditum  carceris  redimunt,  quam  qui  ecclesiam  perdiderunt.  Yio- 
lantur  viri,  ac  fcemina  in  tenebris  plane  ex  usu  libidinum  notis,  et  pacem 
^b  his  qusBrunt,  qui  de  sua  periclitantur.  Alii  ad  metalla  confugiunt,  et. 
communicatores  revertuntur,  ubi  jam  aliud  martyrium  necessarium  est  de- 
lictis  post  martyrium  novis.  Quis  enim  in  terris  et  in  came  sine  culpa  ? 
Quis  martyr  €eculi  incola,  denariis  supplex,  medico  obnoxius  et  funeratori? 
Pnta  nunc  sub  gladio  jam  capite  librato;  puta  in  patibulo  jam  corpore  ex- 
panse ;  puta  in  stipite  jam  leone  concesso ;  puta  in  axe  jam  incendio  ad- 
structo,  in  ipsa  dico  securitate  et  possessione  martyrii,  quispemUttit  homini 
donare,  qtta  Deo  resertxmda  sunt.  .  .  .  Sufficiat  martyri  propria  delieta 
purgasse.  Ingrati  vel  superhi  est  in  alios  quoque  spargers,  quod  pro  magno 
fuerat  consecutus.  Quis  cUienam  mortem  sua  solvit,  nisi  solus  Deifiliusf* 
— De  Pudicitia,  vers,  fin. 


132  INDULGENCES. 

beyond  all  decency,  and  that  your  modesty  snffers  violence,  I 
beseech  you,  with  all  possible  earnestness,  that  mindful  of  the 
Gospel,  and  considering  what,  and  what  kind  of  concessions 
the  martyrs,  your  predecessors,  in  times  past  made;  how 
anxious  they  were  in  all  cases ;  you  would  also  anxiously  and 
cautiously  weigh  the  requests  of  your  petitioners  ;  that,  as  the ' 
Lord's  friends,  and  hereafter  to  judge  with  Him,  you  would 
look  into  the  conduct  and  works  and  merits  of  each ;  and  ex- 
amine also  the  kind  and  quality  of  their  offences,  lest  if  any 
thing  should  have  been  rashly  and  unworthily  either  promised 
by  you,  or  executed  by  us,  our  Church  should  begin  to  be 
ashamed  even  before  the  very  Gentiles.  For  we  are  frequently 
visited  and  rebuked  and  admonished  that  the  commandments 
of  the  Lord  be  kept  uncomipted  and  inviolate.  And  I  know 
that  there  is  not  wanting  to  you  also  the  Divine  reproof,  in- 
structing very  many  of  you  in  what  pertains  to  the  discipline  of 
the  Church.  All  this  may  be  effected,  if,  with  a  decent  regard 
to  religion,  you  would  restrain  the  petitions  made  unto  you, 
so  that  they  be  not  easily  granted,  discovering  and  checking 
those  who,  being  respecters  of  persons,  either  make  personal 
obligations  by  means  of  your  favors,  or  make  a  market  of  an 
illicit  traflSc.  .  .  .  And  this,  too,  you  ought  to  make  accord 
with  your  own  carefulness,  and  to  correct,  to  designate  that  is, 
by  name  those  for  whom  you  desire  peace  to  be  granted.  For 
I  hear  that  tickets  *  have  been  made  for  some  in  this  form — 
*  Let  such  a  one  with  his  friends  be  admitted  to  communion  :' 
a  thing  never  before  in  any  instance  done  by  martyrs,  so  that 
an  uncertain  and  blind  petition  may  hereafter  load  us  with 
odium.  For  it  leaves  a  wide  opening  when  it  is  said  *  such  a 
one  with  his  friends ; '  and  twenty,  and  thirty,  and  more,  may 
be  presented  to  us,  and  be  asserted  to  be  the  relatives  and 
neighbors  and  freemen  and  domestics  of  him  who  receives  the 
ticket.  And  therefore  I  entreat  you  to  specify  by  name  in 
your  tickets,  persons  whom  you  yourselves  see  and  know, 
whose  penitence  you  behold  approaching  very  near  to  satis- 

^  Libellos. 


INDULGENCES.  133 

faction,'  and  in  this  way  send  letters  to  ns  consistent  with 
faith  and  discipline." — Ep.  x.  odMoHyr,  et  Confess,  pp.  51-4. 

"  I  8n£fer  and  condole  with  yon  on  account  of  our  brethren 
who  have  lapsed  and  fallen  prostrate  under  the  assault  of  per- 
secution, and  have  torn  away  part  of  our  bowels  with  them, 
and  have  inflicted  a  pain  equal  to  that  of  their  own  wounds, 
which  the  divine  mercy  is,  however,  able  to  heal.  But  I  think 
there  should  be  no  haste ;  that  nothing  should  be  done  incau- 
tiously and  hurriedly  ;  lest,  whil^  reconciliation  is  indiscreetly 
granted,  the  divine  indignation  be  the  more  grievously  excited. 
The  blessed  martyrs  have  written  to  me  concerning  some  in- 
dividuals, requesting  that  their  desires  may  be  considered. 
When  the  Lord  shall  have  first  given  peace  to  all,  and  we  shall 
have  begun  to  return  to  the  Church,  then  each  of  these  cases 
shall  be  examined  into,  in  your  presence,  and  aided  by  your 
judgment." — Ep.  xi.  ad  Plebem^  p,  54. 

"  Since  I  find  that  it  will  not  yet  be  in  my  power  to  come 
amongst  you,  and  the  summer  season  which  is  troubled  with 
continued  and  grievous  sicknesses  has  begun,  I  think  that  the 
cases  of  our  bretliren  ought  to  be  met,  so  that  they  who  have 
received  tickets  from  the  martyrs,  and  who  may  be  helped  by 
their  privilege  with  God,*  if  they  are  seized  with  any  ailment, 
or  danger  of  sickness,  may,  without  waiting  for  my  presence, 
make  confession  (exomologesil^  of  their  sin  before  any  priest 
whatever,  or,  if  a  priest  shall  not  be  found,  and  the  danger  of 
death  is  imminent,  even  before  a  deacon,  that,  the  hands  hav- 
ing been  laid  upon  them  unto  penitence,  they  may  go  to  the 
Lord  with  that  peace  which  the  martyrs,  by  their  letters  unto 
us,  have  desired  might  be  granted." — Ep.  xii.  ad  Clerum^  p.55. 
See  a  similar  letter,  xiii.  W  Clerum^  p,  58. 

"  Whereas  our  Lord  has  said  that  the  nations  are  to  be  bap- 
tized in  the  name  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost,  and  that  past  sins  are  remitted  in  baptism,  this 
Lucianus,  ignorant  of  the  commandment  and  of  the  law,  orders 

1  Quorum  poanitentiam  satisfaction!  proximam  conspicitis. 
'  Prwrogativa  eorum  apud  Deam  adjuvari  possunt. 


134  INDULGENCBS- 

peace  to  be  granted  and  Bins  to  be  forgiven  in  the  name  of 
Paulas  (one  of  the  martyrs) ;  and  this  he  says  was  given  him 
in  charge  by  the  said  Panlns,  as  you  will  observe  in  his  lettei^ 
to  Celerinus.  Wherein  he  considered  not,  that  not  martyrs 
make  the  Gospel,  but  by  the  Gospel  are  martyrs  made." — Ep. 
xxii.  ad  Cler.  RamcB^  p.  78. 

"  If  they  (the  lapsed)  believe  that  they  have  from  another 
source  the  prerogative  *  of  communion,  let  them  try  to  compare 
it  with  the  Gospel,  that  so  at  length  it  may  be  firm  and  valid, 
if  it  be  not  at  variance  with  the  Gospel  law.  But  how  can 
that  give  Gospel  communion  which  seems  to  be  ordained  in 
opposition  to  Gospel  truth  ?  For  since  every  prerogative  then 
only  tends  to  the  privilege  of  indulgence,'  on  condition  tliat  it 
be  not  at  variance  with  his  will  with  whom  it  seeketh  associa- 
tion ;  in  as  much  as  this  (pleaded  prerogative)  is  at  variance 
with  his  will  with  whom  it  seeketh  association,  it  must  needs 
lose  the  indulgence  and  privilege  of  the  association.  ...  If  the 
martyrs  thought  that  peace  ought  to  be  granted  to  these  men, 
why  did  not  they  themselves  grant  it  ?  Why  did  they  think 
that  these  men,  as  they  themselves  admit,  ought  to  be  referred 
to  the  bishops? " — Ep.  xxx.  Presb.  et  Diac.  Somm^  CypriomOj 
pp.  94-5. 

OENTUEY  IV. 

St.  Gregory  of  Ntssa,  G.  C. — "  The  canon  law  is  this :  that 
they  who  have  defiled  themselves  by  fornication  shall  be  ut- 
terly cast  forth  from  prayer  during  three  years  ;  be  allowed 
to  be  hearers*  only  for  three  further  years.  But,  in  favor  of 
those  who  with  special  zeal  avail  themselves  of  the  (time  of) 
conversion^*  and  in  their  lives  exhibit  a  return  to  what  is  good, 
it  is  in  his  power,  who  has  the  regulation  of  the  dispensation 


'  Pnerogativa,  a  term  of  Roman  law,  implying  a  privilege,  and  som^ 
times  pardon 'from  a  higher  court. 

'  Nam  cum  omnis  prorogativa  ita  demum  ad  indulgenti»  privilegium 
Bpectet. 


INDULGENCES.  185 

of  the  Church  for  a  beneficial  end/  to  shorten  the  {)eriod  of 
hea/rin^j  and  to  introduce  such  men  earlier  to  the  (state  of) 
conversions^  and  fnrther  to  lessen  this  period  also,  and  to  be- 
stow communion  earlier,  according  as,  from  his  own  judgment, 
he  comes  to  a  (Jecision  respecting  the  state  of  the  person  under 
cure." — T.  ii.  F*p.  Cam,,  ad  S,  Zetoium,  p.  119.  See  also 
Ibid.  p.  116,  on  the  penance  assigned  to  different  kinds  of 
apostasy.  As  regards  involuntary  homicide,  he  gives  the  same 
penitential  canon  as  in  the  above  extract,  and  concludes  this 
part  of  the  canon  law  as  follows :  "  But  if  any  one  not  having 
completed  the  time  fixed  by  the  canons  (be  about  to)  depart 
this  life,  the  clemency  of  the  fathers  ordains  that  he  partake 
of  the  sacraments,  and  that  he  be  not  dismissed  without  the 
viaticum,*  to  this  last  and  long  journey.  But  if,  after  having 
partaken  of  the  sacrament  (sanctification),*  he  be  restored  to 
life,  he  must  abide  the  appointed  time." — Ih.  p,  121. 

St.  Basil,  G.  C. — See  Canon  Ixxiv.  given  under  "  Confes- 
eton^'^ from  his  Epist  1  Can. 

St.  Innocent,  Pope,  L.  C. — See  the  remarkable  extract  given 
from  Ep.  ad  Decent,  under  "  Confession^'* 

Council  op  Ancyra,  G.  C. — "  As  regards  deacons  who  have 
sacrificed  (to  idols),  and  have  afterwards  entered  into  the  con- 
flict, (it  is  decreed)  that  they  shall  indeed  have  their  other 
honor,  but  shall  cease  from  all  their  sacred  service,  but  the 
bringing  in  (or  offering)  the  bread  or  cup,  or  making  the  pro- 
clamations. If,  however,  some  of  the  bishops  should  perceive 
in  them  a  certain  trouble  (of  mind),  and  humility  of  meekness, 
and  should  wish  to  grant  them  something  more,  or  to  take 
something  more  from  them,  with  them  be  the  authority." — 
Can.  ii.  col.  1456-7,  Lahh.  t.  i. 

"  Such  persons  as  have  come  with  a  mourning  dress,  and 
falling  down  have  eaten,  weeping  throughout  the  whole  en- 
tertainment (before  the  idols),  if  they  have  completed  a  period 

^"Eqe^n  T(S  oixovofdovrrt  lepoi  to  dvfitp^pov  rtfv  kxxX7j6ia6rtxily 
cixovo^iav. 

•  Eii  ini6Tpoqnly.  »  Tov  iq>odiav.  *  Tov  dytddfiaroi. 


136  INDULGENCES. 

of  three  years'  prostration,  let  them  be  received  without  the 
oblation.  But  if  they  have  not  eaten,  let  them,  after  having 
been  prostrators  during  two  years,  communicate  in  the  third 
without  the  oblation,  in  order  that  they  may  receive  full  com- 
munion (the  perfection)*  in  the  fourth  year.  But  the  bishops 
have  the  power,  having  considered  the  manner  of  their  con- 
version, to  deal  indulgently  with  them,*  or  to  add  a  longer 
period.  But,  above  all  things,  let  their  previous  as  well  as 
their  subsequent  life  be  inquired  into,  and  so  let  the  indul- 
gence be  measured  out."  * — Ih.  Com,  v. 

In  the  next  canon,  six  years  of  penance,  varying  in  severity 
at  the  close  of  the  third  and  fifth  year,  are  decreed  against 
those  who  had  yielded  easily  during  the  time  of  persecution  ; 
but  it  is  added :  "  If,  however,  any  danger  or  expectation  of 
death  arise  from  sickness,  or  some  other  cause,  they  are  to  be 
received,  but  under  limitation."  * — Can,  vi.  See  also  similar 
passages  in  Can.  vii.  ix.  xvi. 

Council  of  Nicea,  G.  C. — "Concerning  those  who  have 
fallen  away  without  necessity,  or  without  the  taking  away  of 
their  goods,  or  without  being  in  danger,  or  something  of  this 
kind,  as  happened  under  the  tyranny  of  Licinius,  it  hath 
seemed  good  to  the  synod,  though  they  are  unworthy  of  indul- 
gence,* that  nevertheless  they  be  dealt  with  mercifully.  As 
many  tlieref ore  as  truly  repent,  shall  pass  three  years  amongst 
the  hearers  as  believers,  and  during  seven  years  they  shall  be 
prostrators,  and  during  two  years  they  shall  communicate  with 
the  people  in  prayers  without  the  oblation." — Can,  xi.  col.  33, 
t.  ii.  Lahhe. 

"  Those  who  have  been  called  by  grace,  and  have  at  first 
shown  their  zeal,  and  laid  aside  their  girdles,  but  after  this 
have  run  as  dogs  to  their  own  vomit  .  .  .  these  are  to  be 
prostrators  during  ten  years,  after  their  three  years  of  being 
hearers.     But,  in  all  these  persons,  it  is  proper  to  examine  the 

*  To  reXeiov.  •  {^iXayOpoonevedBai. 

'  Ovrooi  rf  gnXavBpoDitia  iTtt/nerpsidOoo, 

'  Tovrovi  ixi  op(o  dejfirfvat,        '  ^  •  ^iXayBpaoniai, 


IKDULQENCES.  137 

purpose  and  appearance  of  their  penitence ;  for  as  many  as, 
in  fear,  and  tears,  and  patience,  and  good  works,  manifest 
their  conversion  in  deed,  and  not  in  appearance  (only),  these 
having  completed  the  appointed  time  as  hearers,  may  deserv- 
edly communicate  in  the  prayers ;  together  with  authority 
to  the  bishop  to  determine  something  yet  more  indulgent  * 
respecting  them.  But  as  many  as  have  borne  (their  sentence) 
indifferently,  and  think  the  form  of  entering  into  the  Church 
sufficient  for  their  conversion,  must  complete  the  whole  time." 
— lb.  Ccm.  xii. 

"  Concerning  those  who  are  departing,  the  old  and  canonical 
law "  must  be  observed  now  also,  that  if  any  one  is  departing 
he  is  not  to  be  deprived  of  the  last  and  most  necessary  viati- 
cum.* But  if,  after  having  been  given  over,  and  having  again 
received  the  conmiunion,  he  is  again  numbered  amongst  the 
living,  let  him  be  with  those  who  communicate  in  prayer  only. 
But  generally,  and  as  regards  every  one  whatsoever  who  is 
departing,  and  who  begs  to  partake  of  the  eucharist,  let  the 
bishop,  after  examination,  impart  it." — lb.  Ccm.  xiii. 

"Council  of  Obanoe,  L.  C. — "It  has  seemed  good  that 
they  who  depart  from  the  body,  after  having  received  peni- 
tence, have  communion  granted  tliem  without  the  reconcilia- 
tory  laying  on  of  hands ;  for  this,  according  to  the  decisions 
of  the  fathers,  is  sufficient  for  the  consolation  of  one  that  is 
dying.  But  should  such  persons  survive,  let  them  stand  in 
the  order  of  penitents ;  and,  after  having  shown  the  necessary 
fruits  of  penitence,  let  them,  with  the  reconciliatory  laying  on 
of  hands,  partake  of  a  lawful  communion." — Ccun.  iii.  col.  1448, 
t.  iii.  Labbe. 

FouBTH  Council  of  Cabthaqe,  L.  C. — "  On  one  that  im- 
plores penitence,  let  the  priest  enjoin  the  laws  of  penitence, 
without  distinction  of  persons.  Let  the  more  negligent  peni- 
tents be  received  less  speedily.  If  one  that  asks  for  penitence 
in  sickness,  happen,  while  the  priest  who  has  been  summoned 

» *E<po6iov. 


138  INDULQiaJCES. 

is  coming  unto  him,  to  be  deprived  of  speech  in  his  iUness, 
or  afflicted  with  frenzy,  let  those  who  have  heard  him  give 
their  testimony,  and  let  him  receive  penitence.  And  if  it  be 
thought  that  he  is  about  to  die  immediately,  let  him  be  recon- 
ciled by  the  imposition  of  hands,  and  let  the  eucharist  be 
infused  into  his  mouth.*  If  he  should  survive,  let  him  be 
.admonished  by  the  afore-named  witnesses,  that  his  petition 
was  complied  with,  and  be  subjected  to  the  appointed  laws  of 
penitence,  as  long  as  it  shall  seem  good  to  the  priest  who  gave 
the  penitence.  Let  penitents  who  are  laboring  under  illness 
receive  the  viaticum.  But  penitents  who  have  received  the 
viaticum  of  the  eucharist*  during  illness,  are  not,  if  they  sur- 
vive, to  consider  themselves  absolved  without  the  imposition 
of  hands." — Can.  Ixxiv-lxxviii.  col,  1205-6,  t  ii.  LMe. 

Council  of  Teent. — "Whereas  the  power  of  granting  in- 
dulgences was  given  to  the  Church  by  Christ ;  and  she  has 
exercised  that  power,  delivered  unto  her  of  God,  even  from 
the  most  ancient  times ;  the  holy  and  sacred  synod  teaches 
and  commands  that  the  use  of  indulgences,  exceedingly  salu- 
tary to  the  Christian  people,  and  approved  of  by  the  authority 
of  sacred  councils,  is  to  be  retained  in  the  Church ;  and  she 
anathematizes  those,  who  either  assert  that  they  are  useless,  or 
who  deny  that  the  power  of  granting  them  is  in  the  Church  : 
yet  does  (the  synod)  desire  moderation  in  granting  them, 
agreeably  to  the  ancient  and  approved  practice  of  the  Church ; 
lest,  by  excessive  facility,  ecclesiastical  discipline  be  enervated." 
[The  council  then  proceeds  to  decree  the  suppression  of  such 
abuses  as  might  have  crept  into  the  practice  of  granting  or 
using  indulgences,  whether  arising  from  sordid  motives  or 
from  any  other  source.]     Sesa.  xxv.  De  Indvlg. 

'  Inf undatur  ori  ejus  eucharistia.  *  YiaticumjBucharistiA. 


PUBGATOBT  AND  PBATBBS  FOB  THE  DEAD.   139 


PURGATORY. 


PBOPOBrnoN  XI. 

Ca^hoHoa  hold  that  there  is  a  purffotorj/y  that  is  to  say^  a 
place  or  statej  where  soids  departing  this  life^  with  remission 
of  their  sins  J  as  to  the  guiU  or  eternal  pain^  hut  yet  UaUe  to 
some  temporal  punishment  {of  which  we  have  just  spoken)^ 
still  remaining  due  ;  or  not  perfectly  freed  from  the  blemish 
of  some  defects  which  we  call  venial  sins;  'are  purged  before 
their  admittance  into  heaven,  where  nothing  that  is  de/Ued  can 
enter. 


PRAYERS  FOR  THE  DEAD. 


PEOPosiTioN  xn. 

We  also  believe  that  such  souls  so  detained  in  purgatory, 
being  the  living  members  of  Christ  Jesus,  are  relieved  by  the 
prayers  and  suffrages  of  ihei/r  feUow-m&mhers  here  on  earth. 
But  wher&this  plaee  be;  of  what  nature  or  quality  the  pains 
be;  how  long  souls  may  be  there  detained;  in  what  memner 
the  suffrages  mude  in  their  behalf  be  applied,  whether  by  way 
of  satisfaction,  intercession,  c6c.,  are  questions  superfluous 
and  impertinent  as  to  faith. 

80BIPTUBB. 

See  the  texts  given  under  "  Satisfaction,^^  showing  that  after 
the  guilt  and  eternal  pnnishment  of  sin  are  remitted,  there  may 
remain  a.  temporal  pnnishment  to  be  endnred. 

2  Macch.  xii.  89-46. — "  And  the  day  following  Jndas  came 
with  his  company  to  take  away  the  bodies  of  them  that  were 
slain,  and  to  bnry  them  with  their  kinsmen  in  the  sepnlchres 


■Ji—c 


140  PURGATORY  AND 

of  their  fathers.  And  they  f onnd  under  the  coat*  of  the  slain 
some  of  the  donaries  of  the  idols  of  Jamnia,  which  the  law  for- 
biddeth  to  the  Jews ;  so  that  all  plainly  saw  that  for  this  cause 
they  were  slain.  Then  they  all  blessed  the  just  judgment  of 
the  Lord,  who  had  discovered  the  things  that  were  hidden. 
And  so  betaking  themselves  to  prayers,  they  besought  Him 
that  the  sin  which  had  been  committed  might  be  forgotten. 
But  the  most  valiant  Judas  exhorted  the  people  to  keep  them- 
selves from  sin,  forasmuch  as  they  saw  before  their  eyes  what 
had  happened  because  of  the  sins  of  those  that  were  slain,  and 
making  a  gatliering,  he  sent  twelve  thousand  drachms  of  sil- 
ver to  Jerusalem  for  sacrifice  to  be  offered  for  the  sins  of  the 
dead,  thinking  well  and  religiously  concerning  the  resurrec- 
tion. [For  if  he  had  not  hoped  that  they  that  'were  slain 
should  rise  again,  it  would  have  seemed  superfluous  and  vain 
to  pray  for  the  dead.]  And  because  he  considered  that  they 
who  have  fallen  asleep  with  godliness  had  great  grace  laid  up 
for  them.  It  is  therefore  a  holy  and  wholesome  thought  to 
pray  for  the  dead,  that  they  may  be  loosed  from  sins."  * 

It  may  be  of  advantage  to  deviate  from  the  method  hitherto 
followed  in  citing  the  Scripture  from  the  consecutive  books, 
and  to  classify,  on  this  subject,  the  scattered  notices  of  holy 
writ. 

1.  Distinction  of  sins  and  of  their  punishment. 

St.  Matt.  V.  22. — "  I  say  to  you,  that  whosoever  is  angry 
with  his  brother  shall  be  in  danger  of  the  judgtnent.  And 
whosoever  shall  say  to  his  brother,  Eaca,  shall  be  in  danger  of 
the  coimcil.  And  whosoever  shall  say.  Thou  fool,  shall  be  in 
danger  of  kellfire.^^  .  .  .  lb.  25,  26. — "  Be  at  agreement  with 


*  This  passage  is  historioal  testimony  of  the  belief  and  practice  of  the 
Jewish  church,  even  though  the  inspiration  of  the  work  may  not  be  admit- 
ted. It  imposes  also  an  obligation  on  the  reader  of  the  New  Testament, 
that,  in  considering  our  Saviour's  words,  and  those  of  the  Apostles,  he  re- 
flect what  would  be  the  impression  produced  by  those  words,  not  on  per- 
sons ignorant  of  or  disbelieving  the  doctrine  contained  in  the  t€xts  cited 
(from  Machabees),  but  on  men  brought  up  in  the  faith  and  practice  which 
those  texts  embody. 


.  PRAYBES  FOR  THE  DEAD.  141 

thine  adversary  betimes,  "whilst  thou  art  in  the  way  ;  leSt  per- 
haps the  adversary  deliver  thee  to  the  jtidge,  and  the  judge 
deliver  thee  to  the  officer,  and  thou  be  cast  iatojprison.  Amen 
I  Bay  to  iJiee^  thou  shaU  not  go  otU  thence  till  thou  r^ay  the 
lastfoHhmgy 

8t.  Liike  xiL  40,  43-48. — "  Be  you  then  also  ready,  for  at 
what  hour  you  think  not,  the  Son  of  man  will  come.  .  .  • 
Blessed  is  that  servant,  whom  when  his  lord  shall  come  he 
shall  find  so  doing.  Verily  I  say  to  you.  He  wiU  set  hhn  over 
aU  that  he  poeseaseth.  But  if  that  servant  shall  say  in  his 
heart,  My  lord  is  long  a-coming  ;  and  shaU  begin  to  strike  the 
men-servants  and  maid-servants,  and  to  eat  and  to  drink,  and 
be  drunk ;  the  lord  of  that  servant  will  come  in  the  day  that 
he  hopeth  not,  and  at  the  hour  that  he  knoweth  not,  and  shall 
separate  him,  amd  shall  appoint  him  his  portion  with  tmbe- 
lievers.  And  that  servant  who  knew  the  will  of  his  lord,  and 
prepared  not  himself,  and  did  not  according  to  his  will,  shaU 
he  beaten  with  w^ny  stripes  ;  but  he  that  knew  not,  and  did 
things  worthy  eft  stripes,  shaU  be  beaten  with  Jew  stripes. 

IJSt.  John  vi.  16,  17.— "He  that  knoweth  his  brother  to 
sin  a  sin  which  is  not  to  deaih^  let  him  ask,  and  life  shall  be 
given  him  who  sinneth  not  to  death.  There  is  a  sin  unto 
death;  for  that  I  say  not  that  amy  mam,  ask.  All  iniquity  is 
sin.  And  there  is  a  sin  xmto  death.'*  See  also  St.  MaM.  vii. 
3 ;  xii.  36  ;  xxiii.  23 ;  xvi.  27,  compared  with  Apoc.  xxi.  27, 
and  1  John  i.  8. 

2.  Sins  to  be  forgiven  in  the  next  world. 

8t.  Matt.  xii.  31-2. — "  Every  sin  and  blasphemy  shall  be  for- 
given men,  but  the  blasphemy  of  the  Spirit  shall  not  be  for- 
given. And  whosoever  shall  speak  a  word  agamst  the  Son  of 
man,  it  shall  be  forgiven  him  :  but  he  that  shall  speak  against 
the  Holy  Ghost,  it  shaU  not  be  forgiven  him  neither  m  this 
world  nor  in  the  world  to  come^'*  See  also  ^81^.  MaM.  v.  26, 
and  compare  2  Maocah.  xii.  44-6. 

1  Cor.  iii.  8-16. — "Everyman  shall  receive  his  own  reward 
according  to  his  own  labor.    For  we  are  God's  coadjutors : 


142  PUSaATORT  AlTD 

jouatie  God'8lHi8iMmd]7;7oaaiBGod'Bbii]ld]]^(.  Aoooidiiig 
to  the  gnoe  of  God  that  ia  givm  to  me,  aa  a  wise  aidutoet  I 
have  laid  tlie£oiiiid|ttioa :  and  another  boildeth  tibereon.  Bat 
let  eveiy  man  take  heed  how  he  boildeth  theroopcHi.  For 
other  foundation  no  man  can  lay  bnt  that  which  is  laid^  which 
ia  Chrut  JeraiL  Now  if  any  man  bnild  npon  this  foundation, 
gold,  silver,  precions  stones,  wood,  hay,. stubble :  every  man's 
work  abaU  be  manifest:  for  ^  (2ay  ^  tAs  Zord[ shall  declare 
it,  because  it  shall  be  revealed  in  fire;  and  the  fire.shall  txy 
eveiy  man's  work,  of  what  sort  it  is.  If  any  man's  woric 
akide,  which  he  hath  built  thereupon,  he  shaU  re^doe  a  rtwmrd. 
If  any  man's  worik  bum,  he  shall  9fuffer  lose;,  but  he  himself 
shall  be  eanedyyeleQ  as  hyfire. 

3.  A  state  which  is  neith^  heaven,  vtsx  hell,  qpokm.of. 

8L  Luke  sxiii  43:4. — <^  And  he  said  to  Jobus:  Lord,  re^ 
member  me  when  Thou  ahalt  come  into  Thy  kiiigdpm.  And 
JTesils  s^id  to  him:  Amen  I  say  to  thee^  this  do]/  tiioa 
lihall;  be  with  me  in.paradm^^^  To  underetand  where  Chriol 
was  that  dapf  see  St.  Johnx^  17;  4p^  I  3 ;  iL  24;  1  Peter 
ilL  18-30.  For  passages  which  8e»n  to  suppose  that  the  living 
etn  benefit  the  deftd,  see,  besides  Macchab.  already  quoted,  8 
Tim.  i  16-18,  compared  with  /fc  iv.  19 ;  also  1  Gor^.xv.  29 { 
«ndl«A>Anvi.  16:17*    See  also  >%  Zi«&  xvi  19:^ 

OPENTUBT  IL. 

OucMEin'  OF  Alkxandbia,  G.  C. — "  When  then  we  hear : 
ThyfaAth  hx(k  saved  ihee^  we  do  not  understand  Him  to.say, 
that  they  who  have  believed  in  any  way  will  bs.  saved,  if 
works  have  not  followed :  for  He  used  this  language  only  to 
Jews,  who  had  lived  i^ording  to  the  law,  and  without  reproof ; 
to  whom  only  faith .  in  Christ  was  wanting.  A  maii,  l^eref ore^ 
would  not  be  faithful  with  intemperance ;  but  even  though  he 
should  depart  this  flesh,  it  is  necessary  for  such  a  one  to  lay 
aside  the  passions,  so  as  to  be  coiabled  to  arrive  at  his  approh 
priate  statioiu  For  to  know  is  more  than  to  believe;  even  as, 
besides,  being  saved,  to  be  found  worthy  of  the  highest  honcov 


PRATES6  FOB  THS;  DEAD.  143 

ia  more  than  to  be  saved.  Wheref oi«  our  &itlifal  man^.when 
he  has,  through  much  correction^.pnt  off  the  passions,  passes 
on  to  the  severest  punishment,  but  which  is  better  Aan  hia 
former  station:  bearing. with  him  the.  peculiar  character  of 
penitence  required  for  those  sins  which  he-  conmiiited:  after 
baptism^  He  is  then  punished  still:  more;  whilst  he  a^^ns 
not  yetj  or  not  at  all,  to  those  things  which  he  sees  others  pajv 
taking  of.  In  addition  Us  this, ..he  is  also  ashamed  of  the 
offences  of  which  he  has  been  guilty,  and  these  to  the  faith&il 
are  the  greatest,  punishments^  For  the  justice  of  God  is 
bountiful,  and  His  bounty  just.  And  thou^  at  length  the 
chastisejEnentB,  (which  are)  for  the  completion  of  llie  penalty 
and  of  the  purification  of  each^. cease,  tiiey  feel^  a^ very  greats 
abiding  grief,  tiiat,  having  been  found  worthy  o£  another  st^ 
tion  (fold),  they  are  not  with  those  who  have  be^nx  glorified  onr 
account  of  righteousness." — Siarom.  Z.vi.  n.  14,  p.  7MI* 

^^  Speaking  of  the  sacrifices  consumed  with  fire,.he  say^: 
^  But  we  say  that  the  fire  sanctifies  not  the  fiesh.(of  animals),, 
but  sinful  souls ;.  speaking  not  of  the  all-devouring  fire  uaed^ 
by  the  artisan^  but  of  that- discriminating  fire,  which  pervades^ 
the  soul  which  passes  through  the  fire.' "  * — Strom,  E.  vii;  «i 
6,^.  851.  See  2}bo  Strom.  L.  vn..n.  13,jp.  879^  And  cf.  Z.. 
iv.  7*.  24,^.  834. 

>  Potter,  in  his  notes  in  loco,  aeknowledges  that  Clement  here  maintains 
the  existence  of  purgatorial  pains  to  be  passed  through,  after  dtoth,  by  im- 
perfect Christians;  but  asserts,,  that  this: i»  not  the  purgatory  taught  by  th&- 
CathoJic  Church;  inasmuch  as  Clement  speaks- of  ^rafib; {passions,  or  a&eo- 
tions)  and  dxpa^iav  (intemperance),  which  he  seems  to  suppose  we  hold 
cannot  but  be,  in  every  case,  and  in  every  stagev  deadly  sins.  As  to  the- 
extract  which  is  next  given  in  the  text,  hefaudes  that  he  has  evaded  its*- 
force  by  finding  a  somewhat  similar  doctrine  in  Plato,  and  amongst  the 
Jews  1  As  to  the  forue  of  the  word  ledBo^f  we  find  the  following  in  Ori- 
gen's  works,  21  i.  Fntffm.  L,  x.  Strom,  p.  d6fi  "Quod  Grteci  vooant  ledBo^, 
nos  perturlmtionem  magis  quam  passionem  interpretamus''--^  comment,  I 
suppose,  by  th&  translator,  either  Bi^fimu-  or  St,  Jerom»i  See  also  Sttomi 
ii.  n.  13,  p.  4S0. 

^'Aytd^ty  rdftvp  .  .  .  rrfS  dfiapnufX^^  ifi}xdi7ei)p . . .  r6  g}p6yt' 
fior  X^yovrei^  rd  dttxyw/ierov  8tu  ifwx^  t^  Stepx^f^^^P^'  ^  Kvp* 
**  The  necessity  of  this  purifying  discipline  (for  sins  committed  after  Bap*- 
tism)  is  such,  that  if  it  does  not  take  piaao'iii  this  life,  it:  must  afterdsath; 


144  FUEGATOEY  AND 

<^  This  knowledge  leads  ns  to  the  end  whicli  is  interminable 
and  perfect :  first  teaching  ns  the  mode  of  living  which  will 
be  onrs  agreeably  to  God  with  Gknls,  when  we  have  been 
freed  from  all  the  chastisement  and  punishment,  which  we 
nndergo  as  a  saving  discipline  on  account  of  our  sins ;  after 
which  liberation,  the  reward  and  honors  are  bestowed  on  the 
perf ectedy  who  have  ceased  from  the  purification,  and  from 
every  other  ministration,  however  holy  it  may  be,  and  amongst 
the  holy.''— 7Wa.  Z.  vii.  n.  10,  jp.  866. 

Tebtullian,  L.  C — See  extracts  from  De  Corona^  fh.  8 
De  Exhort  CastU.  n.  xi.  given  under  "  Sacrijioe.^^ 

^^  Tell  me,  sister,  hast  thou  dismissed  before  thee  thy  hus- 
band in  peace?  Then  in  that  peace  must  she  needs  continue 
with  him,  whom  now  she  has  no  power  to  divorce,  neither 
would  she  have  married  had  divorce  been  in  her  power. 
Wherefore  also  does  she  pray  for  his  soul,  and  begs  for  him 
in  the  interim  refreshment,  and  in  the  first  resurrection  com- 
panionship, and  offers  on  the  anniversary  days  of  his  falling 
asleep  (dormition)/  For,  unless  she  have  done  these  things, 
she  has  truly  repudiated  him  as  far  as  is  in  her  power.  .  .  . 
This  being  the  case,  how  shall  she  be  free  for  another  hus- 
band, she  who  is  engaged  with  her  own  even  for  the  future ! 
[But  suppose  her,  he  continues,  married  to  a  second  husband :] 
and  thou  wilt  pray  for  thy  husbands — the  new  one  and  the 
old.*  Make  thy  choice  to  which  thou  wilt  exhibit  thyself  an 
adultress.  In  my  opinion  (thou  art  so)  to  both.  If  thou  art 
wise,  thou  wilt  be  silent  for  the  dead.  Let  thy  silence  be  his 
divorce." — De  Monoga/m.  w.  x.  j?.  531.  On  prayers  for  the 
dead,  see  also  Adv.  Ma/ro.  Z.  v.  n.  x.  p.  473. 

and  is  then  to  be  effected  by  fire,  not  by  a  destractiTe,  but  a  dieoriminating 
{jcppoyifioy)  fire  pervading  the  soul  which  passes  through  it.*' — SofM  Ae- 
eowU  of  the  Writings  and  Opinian$  of  Clem,  of  Alex.,  by  John  Bishop  of 
Lincoln,  p.  466,  Ed.  1885. 

>  Enimvero  et  pro  anima  ejus  orat,  et  refrigerium  interim  adpostnlat  ei, 
et  in  prima  resurrectione  consortium,  et  offert  annuis  diebns  dormitionis 
ejus  (of  his  death). 
-  '  Orabis  pro  maritis  tnis,  novo  et  vetere. 


PBAYBRS  FOB  THE  DBAD.  .         145 

'^  firiefly,  since  we  imderBtaiid  by  that  prison^  which  the 
Gospel  points  ont,  the  places  below  (inferos),  and  the  last 
farthing  we  interpret  to  be  any  small  delinqnency  to  be  there 
expiated  by  a  delay  of  resurrection,  no  one  will  doubt  that  the 
soul  makes  some  amends  in  the  places  below,  without  the  ful- 
ness of  the  resurrection  by  the  flesh  also." — De  Anima^  n.  58, 
p.  307.* 

Okiqen,  G.  C* — ^^  Fortius  cause,  therefore,  he  that  is  saved, 

1  Tertnllian  speaks  of  several  different  states,  or  places  after  death;  the 
Inferi,  Abraham* 8  Bosom,  ParadisB,  Gehenna,  Heaven.  The  Inferi  he  de» 
scribes  as  a  vast  and  deep  recess  in  the  yery  bowels  of  the  earth.  Nobis  in* 
feri  ...  in  ipsis  Tisceribus  ejus  (teme)  abstrosa  profundltas. — De  Anim,  ft. 
55,  p.  608.  "The  inferi  is  one  thing,  the  Bosom  of  Abraham  another." — 
Adv.  Marci,  L.  iy.  n.  84.  The  distinction  between  these  two  places  or 
states,  is,  thoagh  not  everywhere  {Adv,  Mard,  L.  iii.  n.  24),  almost  tmi- 
formly  observed  by  TertuUian.  The  former  (Inferi)  is  the  receptacle  of  the 
wicked,  until  the  day  of  judgment,  where  "  the  souls,  though  exiled  from 
the  flesh,  are  now  tormented  "  (De  Bestirr.  Camis,  n.  17);  the  latter  (Abra- 
ham's bosom)  is,  relatively  to  the  Inferi,  where  the  wicked  await  their 
doom  (Gehenna),  far  on  high  (earn  regionem  sinum  dlco  Abrahs,  etsi  non 
ooslestem,  sublimiorem  tamen  inferis,  interim  refrigerium  pnebituram  ani- 
mabtts  justomm). — Adv,  Marci,  L.  iv.  n.  84.  Parodies  "  is  a  place  of  hea- 
venly pleasantness,  appointed  to  receive  the  spirits  of  the  saints  "  {Apci.  n. 
47),  and  this  is  reserved  for  the  martyrs. — De  Re&wrr,  Cam,  fk  43.  From 
the  passage  given  in  the  text,  it  will  be  seen  that  the  soul  is  detained  in  the 
intermediate  state,  as  long  as  there  remains  the  slightest  offence  not  ex- 
piated. Similar  passages  occur  in  different  parts  of  Tertullian's  writings. 
Thus,  in  the  tract  De  Anima^  n.  35:  "And  the  judge  will  deliver  thee  to 
the  angel  who  executes  His  will  (Angelua  eaceeutionis)^  and  He  will  consign 
thee  to  the  prison  below,  whence  thou  wilt  not  be  dismissed,  except  after 
each  slight  sin  has  been  compensated  for  by  a  delay  of  resurrection."  See 
also  De  Resurr,  Cam,  n.4&;De  Orat,  n.  7.  What  is  meant  by  iJie  dday  of 
resurrection^  is  not  easy  to  understand.  From  a  passage  in  the  Third  Book 
against  Marcion^  in  which  TertuUian  says,  that  the  souls  of  the  saints  are 
to  be  reunited  to  their  bodies  "  later  or  earlier,  according  to  their  merits," 
it  may  be  that  he  was  of  opinion,  that  during  the  thousand  years,  which  he 
supposed  would  be  the  reign  of  the  saints  on  earth,  the  resurrection  of  the 
bodies  of  the  just  would,  during  that  period,  take  place  in  the  order  of 
their  respective  merit.  Gehenna  "  is  a  subterranean  treasure  of  secret  fire  " 
(ApoL  n.  47)  destined  for  the  lost.  As  far  as  an  intermediate  state  is  con- 
cerned, a  reference  to  the  Deeret,  de  Pwrgat.  Seas,  25,  of  the  Council  of 
Trent,  will  at  once  show  that  Tertullian's  opinion  falls  within  the  words  of 
that  decree. 

*  The  reader  who  is  at  all  familiar  with  Origen's  writings,  will  know 
that  nothing  would  be  easier  than  to  adduce,  not  four  or  five,  but  very 
many  passages  from  his  works,  in  which  he  teaches  all  that  is  of  faith  on 


146  FtmGATDET  :6i!SD 

is  siwedh/fiiw^iiiBi  if  he  hiippen  to  have  anj  thing  of  the 
nature  of  lead  commingled  with  himythat  the  fire  may  bum 
and  melt  away,  -that  all  men  may  become  jmre  gold ; '  because 
the  gold  of  the  load,  which  the  aainte  are  to  poBsesB,  is  said  to 
be  pure :  and  as  ike  fwmaoe  trieth  -goleLyBo  doth  iemptaUon 
try  the  just  {Eadea,  xx^.)  All,  therefore,  must  come  to  the 
fire — all  must  come  to  the  furnace.  For  the  Lord  site  a/nd 
r^fmesj  a/nd  He  ehaU purify  the  eone  vfJvdah  {Mai.  iii.)  But, 
also,  when  we  shall  have  come  to  that  place,  if  one  shall  have 
brought  many  good  works,  and  some  little  iniquity,  that  little 
is  melted  away  and  purified  in  the  fire  like  lead,  and  all  re- 
mains pure  gold.  And  if  one  have  carried  thither  more  lead, 
he  suffers  the  fire  more,  that  he  may  be  the  more  refined,  in 
order  that,  although  there  may  be  but  some  little  gold,  that 
residue  may  still  be  pure.  But  if  any  one  should  come  thither 
all  lead,  that  will  be  done  with  him  which  is  written  :  ffe  shall 
he  swallowed  down  into  the  deep^  like  lead  into  "the  mighty 
waters  {Exod.  xv.)  " — T,  ii.  Eom.  vi.  in  Exod.  n.  4,  jp.  148. 
Bee  also  T,  ii.  Sbm.  xiv.  in  Lemt.  jp.  269. 

"  It  is  a  time  of  war  for  us  in  this  world ;  the  l>attle  is 
against  Madianites,  whether  against  the  vices  of  the  flesh,  or 
against  adverse  powers.    The  choir  of  angels  looks  on  us; 

the  doctrine  af  purgatorj-<-a  temporary  state,  that  is,  in  which  souls  therein 
detained  are  purified  and  fitted  for  heaTen.  But  he  will  also  know  that, 
whilst  this  doctrine  is  unlfontfly  attested  by  Origen,  lie  has  engrafted  on  it 
various,  and  often  not  consistent,  opinions  <rf  his  own.  An  attempt  is 
made  to  represent  his  system  in  the  text.  It  seems  to  be  as  follows: — 1st. 
Brery  soul,  on  departing  this  life,  instead  of  entering  at  once  into  heaven, 
has  to  be -tried  by  fire.  (Thou^  elsewhere  he  seems  to  exempt  souls  peiv 
fectly  pure.  See  I.  \1i.  Conir,  Cele,  n.  S9,  p.  714.)  2.  The  souls  ot  such 
as  Peter  and  Paul  '<  pass  through  the  lire  **  without  impediment  or  delay. 
8.  The  souls  of  others  do  not  pass  through  the  fire  at  once,  but  are  detained 
there  for  a  longer  or  shorter  period,  according  to  their  deserts;  some  delayed 
for  ** a  short  time,"  a&ien  for  "ages."  4  But  whatsoever  be  the  length  at 
that  delay,  it  at  last<Mmes  to  an  end,  in  the  case  of  all  the  baptized,  jtto- 
iHcM/^y  Aatwiio^a6;uf«d^^>/a*^A^^  apo«^<uy.  Thus,  as  regards  the 
baptized,  he  seems  to  deny  that  there  is  a  hell,  and  establishes  in  their  re- 
gard a  kind  of  universal  purgatory. 

1  Qui  salvus  fit,  per  ignem  salrus  fit,  ut  si  quid  forte  de  specie  phimbi 
habuerit  admixtam,  id  ignis  deeoquat,  et  lesolvat,  ut  efftoiantur  omnes  au- 
nun  purura. 


PRAYEES  FOB  TBEB  DEAD.  14^ 

fhelieavieiily  powers  hang  over  us  in  holy  expectation,  Ivhen 
and  how  ~we  shall  Tetnm  from  the  conflict;  what  spoils 
each  of  ttB  shall  bring  back;  and  they  gaze  with  deeper 
ctiriosity,  and  examine  with  greater  anxiety  which  of  ns  bean 
thence  most  ffold,  and  which  shows  l:he  ^atefit  Weight  ot 
^vet*y  or  which  returns  "bearing  preciotts  etoMs.  Thqr  iii- 
qnire,^too,  who  brings  back  btass  or  iron,  or  lead;  or  even  if 
there  be  such  as  bring  a  veMd  of  woody  or  of  day,  or  any- 
thing of  the  kind  needful  far  the  service  of  a  great  house. 
For,  in  a  great  hottsey  there  are  not  orOy  vessels  of  gold  and  of 
silvery  hut  also  of  wood  and  of  earth  (1  !t}im,  ii.)  There  is, 
therefore,  dfKgent  inquiry  when  we  depart  thither,  what  each 
one  of  us  carries  away  with  him  ;  and  according  to  what  ho 
has  brought  away,  according  as  his  labor  is  proved  by  the  con- 
templation of  his  spoils,  even  so  will  be  the  excellence  (merit) 
of  the  vrumdon  assigned  to  him.  But  all  these  things  are 
tried,  some  by  fire,*  some  by  water.  For  the  f/re  sKdJl  try 
ebery  mdrCs  work  of  what  sort  it  is  (1  Car,  iii.)  Therefoire  It 
is  said :  This  is  the  ofdirumoe  cf  the  law  tbhioh  the  Zord  hiUh 
eommanded  Moses,  dfoldy  and  silver y  and  hrasSy  arid  irOfif 
and  leady  and  Uny  wnd  all  that  pa^eth  ihfough  jlrey  drtig 
ihro^ghfirey  amd  it  shaU  he  purified.  But  they  shaU  also  he 
purified  in  the  water  of  purification  {JVurhh.  xxxi.  21-23). 
Seest  tholi  thait  every  one  that  shall  go  forth  from  the  battle  cS 
this  life  needs  purification^*  And  if  this  be  so — ^if  I  may  Yen 
tnretomaike  an  assertion  after  the  authority  of  divine  ScriptulB 
-—each  one  that  departs  this  life  cannot  be  pui^.  .  .  .  "We  all, 
Iheref ol«,  need  purification,  yea,  purifications.  For  many  and 
diverse  are  the  purifications  that  await  us.  But  these  things 
are  mystical  and  ineffable ;  for  who  shall  be  able  to  teB  UA 
what  are  the  purifications  prepared  for  Paul,  or  Peter,  ol*  such 
as  they  ?^'— 7:  ii.  Sbm.  xxv.  in  Ifumh.pp.  868-9. 

>  That  Origc^,  with  the  Greek  bhtirch  generaUy,  did  not  admit  a  vmU- 
rial  Are  in  purgatory,  see  I.  iv.  Contr,  Cels, 

*  Vides  quomodo  porificatione  indiget  omnis  qui  exietit  do  pmiio  Tita» 
fanjiu. 


148  PUBGATOBY  Ain> 

^^  Bat  we  have  said  that  there  is  a  type  of  the  Exodus  from 
Egypt,  when  the  boqI  leaves  the  darkness  of  this  world,  and 
the  blindness  of  this  corporeal  nature,  and  is  translated  to  an- 
other world,  which  is  pointed  oat  either  as  Abraham's  bosom, 
as  in  Lazaros,  or  as  Paradise,  in  the  thief  that  believed  on  the 
cross ;  or  also  if  there  be  known  onto  Gk>d  other  places,  or 
other  mansions^  through  which  the  souL  that  believes  in  God, 
passing  and  coming  even  to  that  river  that  gladdens  the  city 
of  God,  may  within  it  receive  the  portion  qfinheritdmce  pro- 
mised to  the  fathers." — Ibid.  Horn,  xxvi.  m  Nunib.  jp.  372. 

^^  There  are  other  sins,  which,  when  we  commit  them  in 
ignorance,  there  is,  I  believe,  decreed  and  prepared  for  us,  by 
the  conmiand  of  Gt>d,  a  place  where  we  must  dwell  for  a  cer- 
tain time." — Ih.  Horn,  xxviii.  in  Numb,  n,  %p,  386. 

^^  The  wicked  have  dravm  out  the  sward  {JPs.  zxxvi.  14). 
If  we  make  sin  die  within  ns,  so  as  that  we  never,  either  by 
thought,  word,  or  deed,  drciw  out  the  sword  of  sin,  we  shall 
not  need  the  punishment  of  the  eisrnalji/re^  nor  be  condemned 
to  outer  darkness^  nor  undergo  the  punishments  which  hang 
over  sinners.  But  if  we,  in  this  life,  despise  the  warning 
words  of  the  divine  Scripture,  and  will  not  be  cured  and  cor- 
rected by  its  reproofs,  certain  it  is  that  there  awaits  us  that 
fire  which  has  been  prepared  for  sinners ;  and  we  shall  come 
unto  the  fire  in  which,  the  fire  shall  try  every  ma/r!s  work  of 
what  sort  it  is.  And,  as  I  think,  we  must  all  come  unto  that 
fire.  Though  a  man  be  a  Paul,  or  a  Peter,  still  he  comes  to 
that  fire.  But  such  men  hear :  Though  thou  pass  through  fire^ 
the  flame  shall  not  hum  thee  {Is.  xliii.)  Whilst  if  thou  be  a. 
sinner  like  myself,  he  shall  come  indeed  to  that  fire  as  Peter 
a^ud  Paul,  but  not  as  Peter  and  Paul  shall  he  pass  through  it" 
— Z  ii.  Eom.  iii.  in  Ps.  n.  Ij  pp.  663-4. 

"Wherefore  Jesus  baptizes — ^perhaps  I  now  attain  to  the 
meaning — in  the  Holy  Ghost  and  in  fire.  Not  that  He  bap- 
tizes the  same  person  in  the  Holy  Ohost  and  in  fire  /  but 
the  saintly  in  the  Holy  Ohost^  and  him,  who,  after  believing, 
after  having  had  vouchsafed  to  him  the  Holy  Ghost,  has  again 


PRAYERS  FOR  THE  DEAD.  149 

fallen  into  sin,  He  washes  in  fire.'  .  ,  .  So,  God  is  a  cansum- 
mgfire;  and  God  is  liglvb;  a  consuming  fire  to  sinners;  a 
Hght  to  the  jnst  and  holy.  And  Bleseed  is  Ke  thai  Kaih  a 
part  in  the  first  resurrection  {Apoc.  xx.),  he  that  hath  pre- 
served the  baptism  of  the  Holy  Ghost.  "Who  is  he  that  is 
reserved  for  the  second  resurrection  2  He  that  needs  baptism 
lichen  he  comes  to  that  fire ;  and  the^^  i/riea  him,  and  finds 
tke  woody  haj/y  wnd  st/uhhUy  tiiat  it  may  thoroughly  bum  them." 
— T,  iii  Horn.  ii.  in  Jerem.  n.  3,  jp.  139. 

"But  if,  after  the  remission  of  our  sins,  and  the  economy  of 
the  laver  of  regeneration,  we  sin,  as  many  of  us  do  who  are 
not  perfected  as  the  Apostles ;  yet,  after  having  sinned,  or 
whilst  sinning,  we  act  in  some  things  becomingly,  what  awaits 
U8  is  now  to  be  considered.  Whether,  if  we  depart  this  life, 
having  sins,  but  having  also  virtues,  we  shall  be  saved  indeed 
on  account  of  our  virtues,  and  shall  be  absolved  of  our  sins 
knowingly  committed.  Neither  the  one,  nor  the  other.  For 
I  say,  that  to  accept  our  good  deeds,  but  not  to  accept  our 
evil  deeds,  is  in  accordance  with  that  just  God  who  wishes 
to  purge  away  and  cut  oflf  evil.  For,  be  it  that,  after  that 
fovrndafAoUy  Christ  JesuSy  in  whom  thou  hast  been  instructed, 
thou  hast  huUt  no  abiding  goldy  and  silver y  amd precious  stone; 
be  it  that  thou  hast  goldy  either  much  or  little ;  be  it  that  thou 
hast  sU/oer  and  preoiotis  stone.  But  I  say  not  these  alone, 
but  be  it  that  thou  hast  also  woody  and  Aoy,  and  stubhlsy  what 
wouldst  thou  to  become  of  thee  after  thy  departure  ?  "Whether, 
wouldst  thou  enter  into  the  holy  places  with  thy  woody  and 
thy  hayy  and  thy  stubhUy  thereby  to  defile  the  kingdom  of 
God ;  or,  on  the  other  hand,  wouldst  thou,  on  account  of  the 
woody  and  the  hayy  and  the  stuhhUy  remain  in  the  fire  and  re- 
ceive nothing  for  the  goldy  and  the  siloery  and  the  precious 
stone?  This  is  not  just.  Wliat  then,  does  it  follow  that  thou 
must  first  receive  on  account  of  the  wood?  It  is  manifest 
that  the^d  will  consume  the  woody  the  hayy  and  the  sinMle; 
for,  in  His  essence,  our  God  is  said,  by  those  who  have  been 
*  Aavet  ky  nvpL 


160  ^FCTBd^rOBY  AMD 

OTftbled  to  tottw,  to  be  a  wnmming  ;fire.    Yet  tihe  prophet, 

when  he  says  Our  Ood  is  a  eotmmmg  Jir»^i&  silent  a&  to 

what  He  oongnmes ;  yet,  when  he  esadi  Our  God  is  a  ootuvm- 

wjy>w,  he  left  it  to  to  to  nnderetand  that  there  is  a  something 

which  ig  consumed.    Whtft  then  is  it  that  is  oonsamed* 

Trtdy,  He-consmnes  not  that  which  is  according  to  Bis  image 

and  lUcenemi,  bdt  the  tbood,  Oa  hay,  and  iha  itiMU,  which 

hare  been  btiilt  npon  it.    The  passage  {Jerem.  xvi.  18)  was 

very  difficult  to  explain.    There  were  promises,  and  after  the 

promises  He  says.  And  1  shaU  repay  first  their  dwUe  iniqui- 

tiee.    The  wotd  first  is  necessarily  added ;  fat  first  the  deeds 

of -nnrighteonsness,  and  then  the  deeds  of  righteousness,  are 

recompensed.'  ...  All  we,  therefore,  who  hare  matter  fol- 

that  fire,  fest  receive  (what  is  due  to)  our  sins."— r.  in.  Bim. 

rvi.  in,  Jsrem,  n.  6,  6,^.  381-3.    See  T.  i.  Z.  i.  Prineip.  c.  % 

"  So  (as  the  Baptist)  shall  the  Lord  stand  in  the  river  ot  flift 
near  the  flaming  sword,  that  whosoevw  wishes,  after  his  de- 
partore  out  of  this  life,  to  pass  to  Pairadise,  and  yet  needs 
ptagation,'  him  He  may  baptize  in  this  river,  and  transmit 
hi^i  to  the  object  of  His  desu^s ;  but  him  who  has  not  the  s%n 
of  the  jffeviouB  baptisms.  He  will  not  baptize  in  the  laver  «E 
fire.  For  a  man  must  needs  have  been  baptized  first  in  ^xtter 
and  ihe  Holy  Qhost,  that  so,  when  he  shall  come  to  the  riv^- 
of  fire,  he  may  show  that  he  has  guarded  the  baptism  of  water 
and  of  tihe  spirit,  and  may  then  deserve  to  rooeive  also  &e 
baptism  of  fire  in  tlhrist  Jesus."— r.  iii  Horn.  xxiv.  in,  Jm- 
ciem,  pp.  9ei-2. 

In  his  Homily  on  St.  Luhe  xn.  58-9, «  Andvohm  tluw  g&est 
w^^^*^  advenory,^'  Ac.,  he  says:  "There  is  no  need  of 

»  HfuSroy  ydfi  rd  rpi  dStxiai,  «V«  r^f  Stxmodiiyijf  dnoSiSorm.  1 
j-i  '  J°  f^^'***"*  *°  **»*  passages  in  the  text,  in  which  Origen  applies  1  Cor. 
ill.  11-16  to  a  state  of  temporarj  punishment,  numeroos  other  examples 
Me  met  with  in  his  writings.  Thus  in  the  teeond  volume  alone,  it  occurs  in 
Horn.  X.  %n  Exod.  n.  8,  p.  167;  Horn.  xir.  in  Levit.  p.  359;  Eon.  xxr.  in 
J»r«i»i«r.  n.  6,  p.  868;  and  J3b».  ii.  »»  itS.  ifey.  ^.  49a 

'  Puigatione  injliget. 


PRAYERS  FOR  THE  DEAD.  151 

further  remaA,  as  It  may  stiffice  to  say  in  generffl,  that  we 
hare  to  give  an  account,  and  if  we  be  found  debtarsj  we  shall 
be  drawn  to  ihejudge^  and  l)y  the  judge  T)e  delivered  to  the 
txacter.  •  .  .  If  I  be  a  debtor,  the  exacter  will  cast  me  into 
j^riaorij  in  the  order  named  above ;  for  the  admrswry  will  lead 
me  to  the  prince,  the  prince  to  the  judge,  and  the  judge  will 
deliver  me  to  the  exacter,  and  the  exacter  cast  me  into  prison. 
What  is  the  law  of  this  prison  \  \  go  not  thence^  neither 
will  the  exacter  suffer  me  to  depart,  'urvtU  I  hofoe  completely 
jpciid  eyery  debt.  The  exacter  has  not  power  to  remit  me  even 
a  /aTthinffy  or  the  slightest  particle.  .  .  .  Thou  hast  not  been 
ibund  worthy  to  hear  Thy  gins  a/re  forgiven  thee^  but  art 
cast  into  jTm^m,  and  there  thou  art  assailed  for  payment, 
through  toil  and  work,  or  through  pains  and  punishment,  and 
thou  shalt  not  go  thence  tmtH  thou  host  pond  the  laet  far- 
thmgy  or  mite.  And  if  we  should  owe  a  great  sum  of  money, 
like  him  of  whom  it  is  written  that  he  owed  ten  thovsamd 
talentSy  for  what  length  of  time  we  are  shut  up  in  prison 
b^ore  we  have  paid  off  l^e  debt,  I  cannot  xmhesitatingly  pro- 
nounce. For  if  he  that  owes  little,*  Bhall  not  go  forth  until 
he  has  paid  the  least  farthing,  assuredly  the  man  that  is 
liable  for  so  great  a  debt,  infimte  ages  will  be  numbered  for 
him  wherein  to  pay  the  debt.  Wherefore  let  us  strive  to 
be  freed  from  the  ad/oerewryy  whilst  we  are  on  the  way^ 
and  to  be  united  to  tihte  Lord  Jesus.'' — T.  iii.  Horn.  xxv.  p. 
975.  For  a  similar  interpretation  of  this  passage  of  St.  Luke, 
see  T.  iv.  Ld>.  v.  m  Ep.  ad  Rom.  p.  654.  For  other  pass- 
ages, see  T.  n.  Som.  viii.  in  ZevU,  n.  4 ;  T,  iii.  Som.  xiv.  in 
lyucam,  p.  948. 

*  OnthediBtiBotfondcawa  bj  Origen  between  mortal  ODd  wnicH  sins, 
saei.  iL  Sam,  xv.  tn  LeviL  n.  2,  p.  262,  where,  after  making  that  discino- 
tion,  he-sa^  ''In  the  mare  grievous  sins,  opportunity  lor  penitenoe  is  al- 
lowed hoX,  finoe;  bat  these  common  sins,  into  which  we  frequently  faU, 
always  admit  of  penitence,  and  are  unceasingly  redeemed  (sine  intermis- 
Bione  redimuntur)."— In  his  treatise  on  St.  Paxd  to  the  Romans  occurs  the 
following:  " Meminisse  sanctorum  sive  in  coHectis  solemnibus,  sive  jTroeo 
ut  ex  recordatione  eorum  proficiamus,  aptnm  et  conTeniens  Yidetar.*'^T. 
iy.  I.  iz.  Com.  in  Ep.  ad  fiom.  n.  12,  p.  652. 


152  PURGATORY  AND 

Ahoktmous,  L.  C — ^^  A  few  days  later,  whilst  we  are  all  at 
prayer,  suddenly  in  the  midst  of  our  prayer,  a  voice  escaped 
me,  and  I  named  Dinocrates ;  this  surprised  me,  as  I  had  never 
thought  of  him  before  then,  and  I  was  filled  with  grief  at  the 
memory  of  his  sad  lot  And  I  at  once  understood  that  I  was 
worthy,  and  that  I  ought  to  pray  for  him.*  And  I  began  to 
pray  much  for  him,  and  to  lament  unto  the  Lord.  Then,  in 
the  same  night,  this  was  shown  to  me  in  a  vision.  I  behold 
Dinocrates  going  out  from  a  darksome  place,  where  were 
many  others  with  him,  heated  and  thirsting  exceedingly,  with 
his  countenance  filthy  and  of  a  pallid  color,  and  with  the 
wound  which  he  had  in  his  face  when  he  died.  This  Dino- 
crates was  my  brother,  who,  when  seven  years  old,  died  sadly 
of  a  cancer  in  the  face,  so  as  that  his  death  moved  all  men  to 
pity.  For  him  I  had  prayed ;'  and  between  me  and  him  there 
was  a  great  chaos/  so  that  we  could  not  come  nigh  unto  each 
other.  There  was,  moreover,  in  the  very  place  where  Dino- 
crates was,  a  pond  full  of  water,  the  margin  of  which  was 
higher  than  the  boy's  height,  and  Dinocrates  was  stretching 
himself  upwards,  as  if  he  would  drink.  I  sorrowed  that  the 
pond  contained  water,  and  yet,  on  account  of  the  margin,  the 
boy  was  not  to  drink.  I  then  was  roused  to  consciousness, 
and  understood  that  my  brother  was  burdened.*  But  I  was 
confident  my  prayer  would  avail  him  in  his  troublcj-  and  I 
prayed  for  him  daily,*  until  we  passed  to  the  army-prison. 
There  we  were  about  to  battle  at  the  wild  beast  show.  It  was 
then  the  day  on  which  Gteta  had  been  made  emperor.  By 
night  and  by  day  I  prayed  with  sighs  and  tears  that  my  brother 

*  Holstein  was  the  first  to  publish  this  piece.  Wetstein  and  others  con- 
tend that  it  is  TertuUian's.  Its  genuineness  is  acknowledged,  and  the  date 
of  it  seems  with  reason  fixed  by  Ghdlandius  (whose  edition  is  followed),  and 
other  eminent  critics,  as  early  as  the  beginning  of  the  third  century. 

*  Pro  eo  petere  debere.  •  Pro  hoc  ego  orationem  &ceram. 

*  Diadema,  a  space  of  greater  length  than  width. 

*  Laborabat,  **  was  afflicted,  troubled." 

*  Ck)nfldebam  profuturam  orationem  meam  labor!  ejus,  et  oiabam  pro  eo 
omnibus  diebus. 


PRAYERS  FOR  THE  DEAD.  158 

might  be  given  unto  me.*  On  the  day  in  which  our  Kmbs 
were  fastened,  this  was  shown  to  me  :  I  behold  that  that  place 
which  heretofore  I  had  seen  darksome,  was  light,  and  Dino- 
crates  enjoying  refreshment,  with  his  body  clean,  and  well 
clothed.  And  where  the  wound  was,  I  observe  a  scar,  and 
that  pond  which  I  had  before  seen,  with  the  margin  lowered 
to  the  boy's  middle,  and  he  was  drawing  water  from  it  with- 
out ceasing,  and  upon  the  margin  was  a  cup  fuU  of  water,  and 
Dinocrates  approached,  and  began  to  drink  out  of  it.  And, 
^hen  satisfied,^he  withdrew  from  the  water  to  play,  sporting 
with  joy  as  an  infant,  and  I  awoke.  I  then  understood  that 
he  had  been  removed  out  of  punishment."  * — Passio  SS.  Per- 
]p€t.  et  FUicit.  n.  7-8,  T.  ii.  GaUcmd.p.  176.* 

St.  Hippolytus,  G.  0. — "  Let  the  third  day  of  the  departed 
be  observed  in  psalms  and  prayers,  on  account  of  Him  who 
rose  again  in  the  space  of  three  days ;  and  the  ninth  for  a  me- 
morial of  the  living  and  of  the  dead ;  and  the  fortieth  accord- 
ing to  the  ancient  pattern,  for  thus  the  people  bewailed  Moses ; 
and  the  anniversary  day  in  memory  of  the  deceased ;  and  give, 
of  what  remains  of  his  substance,  to  the  poor  for  a  memorial 
of  the  departed.  But  we  give  these  directions  with  regard  to 
the  pious;  for  as  regards  those  without  piety,  though  thou 
shouldest  give  the  world's  substance  to  the  poor,  thou  wilt 
nothing  profit  him.*  For  to  him  who,  when  living,  God  was 
an  enemy,  it  is  manifest  that  he  is  also  such  after  he  is  de- 
parted."— Be  Charism.  Trad.  Ajpost.  n.  23,  p.  510,  Gallcmd. 
T.  ii.    It  is  also  foimd  in  the  Const  Apost.  L.  viii.  n.  43.* 

>  Et  feci  pro  illo  orationem  .  ,  .  ut  mihi  donaretur. 

'  Intellexi  translatam  eum  esse  de  poena. 

'  See  Gallandius  in  loeo,  especially  his  extract  from  St.  Angnstine,  who 
treats  of  this  narratiye  in  several  places:  see  t.  x.  I.  L  De  Anima,  n.  12  (cU, 
10),  p.  701;  lb,  I.  ii.  «.  16  (al.  12),  p.  732;  lb,  I.  iii.  n.  12  ((d.  9),  p,  747;  lb. 
I.  iv.  n.  27  {cd.  18),  pp.  777^. 

*  Ovdkv  6v7f6eti  a-uTov. 

1  In  a  preceding  treatise,  entitled  Adv.  Orcee.  et  Plaionem,  tup.  GaUcmd, 
t,  ii.  pp.  461-2,  St.  Hippolytus  thus  describes  the  place  or  state  of  departed 
spirits,  called  Hades:  '*  And  this  indeed  is  the  place  for  the  evil  spirits. 
But  we  must  now  speak  of  Hades,  wherein  the  souls  of  the  just  and  the  unjust 


1&4  FDBOATQ&Y  AND 

St.  Ctpvu3Sj  L.  C. — HaTing  meDtioned  that  some  of  Cdo? 
iinii£'  rektiFes  had  eattsred  martyrdom,  he asys :  "  Weahraja, 

are  Uj^iher,  Hades  i&a  pkoe  in  creation,  infomi;  a  sabCBnaaeaa  spoC^ 
mhertin  the  ligiit  of  Um  anirecae  shines  not.  As  lisfat,  tkentac,  skmca 
not  in  that  sjx/t,  there  most  needs  be  darkness  theie  nnoesfiin^j.  That 
spot  hap  been  fixed  as  a  receptable  for  souls,  oTer  which  gnaidisa  angels  faafa 
been  placed,  who  apportion  to  the  deedsof  each  the  tenqmaiy  punishmentB 
of  the  (different)  places  (or,  kinds)  (rovro  ro  x^pior  aH  ippwpdor  aire- 
vMiirfiTi  irvxali,  ^^4  'naTt6rcdnf6aY  CLyytXm  ^tpovpoi,  npoi  rdf 
htddratr  -Mpd^tti  Star^/iorrei  rdi  rtar  rpaxmr  (roarcvr)  Mpo&Koipavf 
HoXd6it^).  In  that  region  a  certain  piaoe  is  sepaiated,  a  lake  of  anqQendi- 
able  fire,  into  which,  indeed,  we  conjecture  that  no  one  has  as  yet  been  cKt» 
but  it  has  been  prepared  for  a  daj  foreknown  of  God,  in  which  one  sen- 
tcnee  of  just  judgment  will  be  righseooslj passed  upon  alL  And  the  nnjnsfc 
and  unbeJieWng  towards  God,  and  who  worshipped  as  God  fabricated  ido]% 
the  foolish  works  of  men's  hands,  will  be  adjudged,  as  haying  defiled  them- 
selves, to  this  eternal  punishment;  whilst  the  just  will  beecMne  poaiicjoed  oC 
an  incorruptible  and  erer-endnring  kingdom.  These  are  now  together  in 
Hsdef«,  but  not  in  the  same  spot."  He  goes  on  to  explain,  at  some  length,  tb»  - 
state  of  both  in  expectation  of  the  judgment  The  following  passage  from 
St.  Irensus  niajr  be  usefullj  yiewed  in  connection  with  the  above:  "  Wheie^ 
fore  the  elders,  the  disciples  of  the  Apostles,  saj,  that  those  who  are  trans- 
lated are  translated  thither  (he  is  speaking  of  Paradise,  out  of  which  Adam 
was  ejected)  (rot)$  nerart^rrai  kxeide  fi^rare&^aa),  for  Fiaradise  has 
been  prepared  for  just  men^  and  such  as  have  (bear)  the  Spirit;  into  which 
abo  Paul  the  Apostle,  being  carried,  heard  words  unutterable  as  to  us  in  the 
present  world;  and  there  those  who  are  translated  remaan  till  the  ood> 
summation,  there  together  waiting  for  the  inecMTuptible  slatew"->ii.  t. 
Adv,  Hares,  c.  y.  So  again,  lb,  e.  xx.  It  may  also  be  added  that  both 
St.  Jtistin  and  St.  Irennns  seem  to  have  thought  that  the  punishment* 
even  of  the  evil  spirits,  does  not  begin  before  the  day  of  judgment:  "  Well 
has  Justin  said*  that  prior  to  the  coming  of  the  Ixxd,  Satan  never  dared 
bloMpheme  against  God,  inasmuch  as  he  as  yet  knew  not  of  his  condemna- 
tion ;  for  in  parables  and  allegories  was  he  spoken  of  by  the  prophets.  Bnt» 
after  the  coming  of  the  Lord,  learning  clearly  from  the  words  of  Christ  to 
His  Apostles  that  everlasting  fire  was  prepared  for  him  who  departs  from 
God  of  his  own  will,  and  for  all  who  persevere,  without  penitence,  in  their 
apostasy,  through  these  men  (the  Gnostics)  he  blasphemes  that  God  who 
brings  in  judgment,  as  l^eing  (Satan)  already  condemned,  and  imputes  the 
sin  of  his  aposttisy  to  his  Maker,  and  not  to  his  own  will  and  judgment" — 
Adv,  Hmres,  L  y.  c  zxvi.  n.  3,  p.  824.  Though  St.  Justin*  both  in  the 
above  place,  and  frequently  elsewhere,  aes^s  the  eternity  <^  future  pan- 
ishments  (see  Apol.  u  e.  xli.  xxiv.  xxix.  Ix.),  yet,  in  his  Dialogue  with  Try- 
pho,  he  has  been  thought  to  advance  the  opinion  that-  they  are  but  to  en*« 
dure  **as  long  as  God  shall  will "  (ovrooi  ai  .ukv  (ifVxoA)  Mton  rou  Siov 
gxtretdOat  ovx  drtoBrrfdHoviStv  ert,  ai  ^i  xoXdZoyraa  a6T^  ar  avrdi 
xai  etvai  xai  xoXdf^e6^at  6  Sbo^  ^i^\  p-  107;  but  Lumper  {Hist.  OrtL 
t.  iL  Art  X.  p.  187,  et  »eq.)  seems  to  have  proved  that  his  wozds  are  to  be  un- 
derstood as  merely  denying  the  inherent  immortality  or  eternity  of  the  souL 


PRAYBBS  POE  TH»  DEAD.  155 

ae  jon  remember,  offer  Baorifices  for tbem^.as  ofteiiras  we  cele- 
bmte  the  auJleiJBgs  and  days  of  the  martjraon  the  anniversary 
commemoration." — ^.  xxxiv.  De  CderinOy  jp..  X09i  See 
"  Sacrifice  "  for  the  context. 

"Note  alao  the  days  on  which  they  depart,"  as  given  uuder 
^Saorifioe^^^  ivom  Ep.  xxxvii.  ad.  Clerum. 

"  It  is  one  thing  to  stand  for  pardon,  another  to  arrive  at 
glory  ;  one  things  for  him  who  has  been  (^oa^  into  jprisouy  not 
to.  go  out  thence  untU  he  pay,  the  last  farthing^. dixxoiker  to  re» 
oeive  immediately  the  reward:  of  faith  and  virtue  (or  conrage) ; 
one  thing  for  a  man  tormented  by  long  anguish  for  his  sins,. to 
be  cleansed  and  to  be  long  purged  by  fire,  another  to  have 
purged  away  all  sins  by  snflEering-  (martyrdom) ;  *  finally,  one 
thing  to  wait  in  suspense  unto  the  day  of  judgment  for  the 
sentenoe  of  the  Lord^*  another  to  be  crowned:  by  the  Lord:  im^ 
mediately.!'--^^,  lii,  adAntomarmm^pp.  154^5. 

"The  bishops  our  predecessors  rdigioudy  considering  and 
wholesomely  pnovidingj.  resolved,  that  no  brother,  disparting 
tibi0. lif e,. should  nomitiate  a.  cleric  to  a  guardianship  or  exeou* 

-■■  i-ii  ■  !■■■  '    m  a    m    V  ■!.  ■  » 

>  Aliud  pro  peccatis  longo  dolore  cruciatum  emundari  et  pnrgari  dio 
igne,  aliud  peocata  omnia  passione  purgasse.  In  the  context,  Sti  GjpriMi 
ift  delendlng:  the  praetioe  of  hi^  Churoh,  and  that  of  Rome»  in:receiTing 
the  lapsed  into  the  Church,  after  a  due  course  of  penance.  He  replies  to 
the  objections  of  Antonianus,  or  rather  to  his  fears,  thus:  '*1.  Neither  dib 
wa  forestall  the  future  judg^nent;  of  the  Jiord,.s^-ft«  te  preyentj  that  if .  He 
fipd  the  penitence  of  the  sinner  full  and  ju^,  Se  may  ratify  what  we  have 
here  decreed;  whilst,  if  any  one  has  deceived  us  by  a  simulated  penitence, 
OtA;  tohoisnot  mocked,  and  tcTiaeees  the  Tieart  ofm^,  may- judge  of  those 
thiugs  (or  persons)  which  we  have  not  seen  through*  and  the  Lord  rectify 
the  sentence  of  His  servants."  2.  ''Nor  think  that  the  courage  of  the 
brethren  will  be  lessened,  or  martyrdoms  fail,  because  of  opening  the  door 
of  penitence  to  the  lapsed,  and  holding  out  the  hope  of  peace  to  the  penl> 
teu.t*  .  .  •  For  even  to  adulterers  a  time  of  penitence  is  allowed,  and  peace 
granted.  Not  therefore  does  virginity  fail  in  the  Church,  or  the  glorious 
purpose  of  continency  languish,  through  the  sins  of  others.  The  Church 
flourishes  with  a  crown  of  numerous  viigins,  and  chastity^  and  modesty 
keep  their  course  of  glory,  nor  is  the  rigor  of-  continency  relaxed  because 
penitence  and  pardoa  are  meted  out  to  the  adultereir."  Then;  follows  the 
passage  in  the  text. 

*  Aliud  pendere  ifkcdiem  judieii;  so  the  best  manuscripts,  and  not  in  die 
judicii,  S^  Preef,  in>  S.  Hilar,  p.  Ixxvii.  «.  229,  Ed.  Ben,  Vejon.  1780, 
where  the  Benedictine  editor  treats  of  this  text^ 


156  PUEGATOEY  AND 

toraliip;  and  that  if  anj  one  fihonld  have  done  thiB,  there 
Bhonld  be  no  oblation  for  him,  nor  sacrifice  be  celebrated  on 
his  falling  asleep  (for  his  dormition)/  For  he  does  not  deserve 
to  be  named  in  the  prayer  of  the  priests  at  the  altar  of  Gk)d, 
who  wished  to  withdraw  from  the  altar  the  priests  and  ministers. 
And  since  Victor,  in  contravention  of  the  rule  lately  given  by 
priests  in  council,  has  presumed  to  appoint  the  presbyter  Gemi- 
nius  Faustinus,  guardian,  it  is  not  lawful  that  any  oblation  be 
made  among  you  on  his  falling  asleep  (for  his  dormition),  or  any 
prayer  in  his  name  publicly  recited  in  the  Church." — J^.  Ixvi. 
ad  Clerum  et  Plebem  Fwmis.  p.  246. 

OENTUBT  rV. 

Arnobiits,  L.  O.' — "  In  what  did  our  Scriptures  merit  to  be 
flung  into  the  flames?  Why  savagely  destroy  our  places  of 
meeting,  wherein  prayer  is  offered  to  the  Most  High  Ood, 
peace  and  pardon  implored  for  all  men,  the  magistrates,  the 
armies,  kings,  friends,  enemies,  for  those  still  alive,  and  for 
those  freed  from  the  trammels  of  their  bodies."  * — Adv.  Oenr 
tes^  I.  iv.  Lugd.  Batav.  1651,  p.  152 :  and  in  OaUand.  T.  iv. 
n.  17,  p.  185. 

EusEBiTJS,  G.  C. — ^^^The  emperor  (Constantine)  dedicated 
(the  Church  of  the  Apostles),  perpetuating  to  dl  ages  the 
memory  of  our  Saviour's  Apostles :  but  he  had  also  another 
view  in  building  it,  which  at  first  was  secret,  but  became  in 
the  end  manifest  to  all.  He  set  aside  this  place  for  the  time 
that  it  would  be  needful  at  his  death  ;  looking  forward,  with 
preeminent  alacrity  of  faith,  to  his  body  after  death  sharing 
the  appellation  of  the  Apostles,*  so  also  that  he  might  be  wor- 
thy (of  partaking  in)  the  prayers  which  would  be  offered  there 

>  Neo  sacrificium  pro  dormitione  ejus  oelebraretor. 

*  The  master  of  Lactantius:  he  taught  rhetoric  at  Sioca>  in  Numidia,  at 
the  end  of  thQ  third  or  beginning  of  the  fourth  century.  He  has  left  us 
seven  books  against  the  Pagans. 

*  Adhuc  yitam  degentibus,  et  resolutis  corpomm  yinctione. 

^  Alluding,  says  Valesius  in  loco,  to  the  title  idajeodroXo^  conferred 
subsequently  on.  Constantine. 


PRATERS  FOR  THE  DEAD.  157 

in  honor  of  the  Apostles.'  .  •  .  Having,  therefore,  raised  these 
twelve  chests,  in  honor  and  memory  of  the  apostolic  choir,  he 
placed  the  receptacle  for  himseK  in  the  midst  of  them.  .  .  . 
He  thns  dedicated  the  building  to  the  Apostles,  being  confident 
within  himself  that  the  memory  of  the  Apostles  would  effect 
aid  useful  to  his  soul."  • — De  Vita  Const,  I,  iv.  c.  60. 

Describing  the  funeral  of  Constantino,  he  thus  writes  \— 
"  When  his  son  (Constantius)  had  departed  with  his  guard  of 
soldiers,  the  ministers  of  God  with  the  crowds,  and  the  whole 
multitude  of  the  faithful,  advanced  into  the  midst,  and  with 
prayers  performed  what  pertains  to  divine  worship.  And  the 
blessed  prince,  reposing  on  high,  on  a  lofty  structure,  was  ex- 
tolled with  many  praises :  and  the  whole  multitude  in  concert 
with  those  who  ministered  to  God,  not  without  tears,  and  much 
lamentation,  offered  prayers  to  God  for  the  soul  of  the  em- 
peror ;  *  fulfilling  what  was  in  accordance  with  the  desires  of 
that  religious  monarch.  God,  in  this  also,  having  shown 
kindness  to  His  servant,  that  He  had  bestowed  the  succession  to 
the  kingdom,  after  his  death,  upon  his  beloved  sons  ;  and  that, 
according  to  his  wishes.  He  had  vouchsafed  (to  unite  him)  with 
the  memory  of  the  Apostles,*  the  tabernacle  of  his  thrice- 
blessed  soul  being  associated  in  honor  with  the  name  of  the 
Apostles ;  and  was,  associated  with  the  people  of  God,  found 
worthy  of  the  divine  rites,  and  the  mystic  sacrifice  (liturgy) ; 
and  enjoyed  the  communion  of  holy  prayers."  * — IhiA,  Z.  iv. 
c.  71. 

St.  Hilary  of  PorriBBs,  L.  0. — "  In  that  He  says,  B.e  thxt 
believed  m  me  shall  not  he  judged  (John  iii.  18),  He  has  ex- 

'  '/15  ay  Hal  ^erd  veXevri^r^  d^t^zo  t65v  ivrarjOot  fieXXov66Sy 
Tifij  rdor  dTtodroXoov  dvvT8Xet69at  evxaov. 

» ^flgjiXetav  ifvxv^  6yrj(Stq}6poVy  zi^y  ztSyde  fxyrffitfy  itotetdBca  avrop 
mdzsvcoy, 

*  Tdi  evxdi  diekp  zij^  padtXeoai  i^xv^  djteSiSoday  ra5  0c«5. 

*  Or,  a  biirial-place  in  the  chnroh  dedicated  to  their  memory.  So  Yal^- 
sins. 

*  SedfidSr  ze  Qeiosy  xai  iiv6ztKffi  Xeizovpyia^  d^avfieyoyy  xcd 
xoivwriai  66i&>y  dttoXavoy  evx^Sy, 


158  FUSGATOBT  AXD 

empced  believers  from  the  jitl^niait :  and  in  addii^,  B^  he 
thai  doth  not  hdieve  is  already  jmdged,  He  admits  Dd  nnbe- 
lierere  to  jndgment.  If  then  He  has  exempted  betieTere^  and 
rejected  nnbelieven^  a  state  of  judgment  not  being  permitted 
either  as  r^ards  one  claaB,  cfr  the  other,  how  is  He  to  be  nn- 
deistood  to  be  consistent  with  Himself  when  He  eajs  in  the 
third  pbee,  Bui  this  u  the  judgmetU  beeauseiie  Ughi  it  come 
into  the  worlds  cind  men  loved  darkness  raiher  than  light  {^9). 
YcfT  there  can  be  no  room  left  for  judgment,  when  neither  be- 
lierenB,  nor  nnbelieTers,  are  to  be  jndged.  And  this  will  aeon  to 
be  the  case,  to  careless  hearens,  and  tonmnqniring  readma.  .  . . 
But,  after  haying  set  aside  the  judgment  in  the  case  of  belierers, 
and  nnbelieTers,  the  Lord  has  subjoined  the  cause  for  judgment, 
and  the  parties  on  whom  it  is  needful  to  pass  judgm^it.  For 
some  there  are  who  hold  a  middle  place  betweoi  the  pious  and 
the  impious,  compounded  of  both,  but  belonging  strictly  to 
neither,  men  made  up  at  the  same  time  of  both ;  who  are  not 
to  be  associated  with  the  faithful  (faith)  seeing  that  there  is 
something  of  faithlessness  mixed  up  in  them,  nor  to  be  classed 
with  the  faithless,  in  as  much  as  they  have  something  of  faith 
too.  For  the  fear  of  Ood  keeps  many  in  the  Church,  but  the 
blandishments  of  the  world  tempt  them  also  to  the  vices  of 
the  world.  They  pray,  but  from  fear;  they  sin,  from  will : 
they  call  themselves  Christians,  because  the  hope  of  eternity 
is  good :  but  their  deeds  are  heathenish,  because  the  things 
present  are  pleasant.  They  do  not  continue  in  impiety  be- 
cause the  name  of  God  is  in  honor  with  them ;  they  are  not 
pious,  because  they  do  things  alien  to  piety.  .  .  .  Upon  these, 
then,  is  the  judgment  (which  has  already  been  passed  upon 
the  unbelieving,  and  is  not  necessary  for  the  believing),  because 
they  loved  da/rkness  rather  than  Ught :  not  that  they  loved  not 
the  light  also,  but  their  love  leant  more  towards  darkness." — 
Tract,  in  Pa.  i.  n.  16-7,  pp,  28-9.  See  also  a  similar  passage 
in  Tract,  in  Pa.  Ivii.  n.  7,  p  143.* 

-»  There  are  scattered  through  the  works  of  St.  Hilary  a  great  variety  of 
passages  relative  to  the  state  of  the  soul  after  death;  but  there  is  no  one 


PRAYEBS  FOR  THE  DEAD.  155f 

St.  Athanasius,  G.C. — "  To  wJuit  ahaU  Iliken  the  hmg- 
dom  of  God  t  It  is  like  to  lea/ven  which  a  womcm  took  cmd 
hid  in  three  measures  of  mealy  till  the  whole  was  lea/vened 
[I/uke  xiii.  20-1).  Let  every  one  that  is  perplexed  at  these 
words  consider  this, — ^that  0very  one  whatsoever  that  has  ob- 
tained a  little  lea/ven  of  virtue,  but  jet  has  not  used  it  to  make 
bread,  though  he  had  a  wish  so  to  do,  but  has  not  been  able  to  do 
it,  whether  through  indolence,  or  carelessness,  or  irresolution, 
or  from  putting  it  off  from  day  to  day,  and  is  thus  unexpectedly 
forestalled  and  cut  off,  such  a  one  will  not  be  forgotten  by  the 
just  judge,  but  He  will  raise  up  unto  him  after  death  those  of  his 
household,  and  direct  their  minds,  and  draw  their  hearts,  and 
bend  their  souls,  and  being  thus  moved  they  will  hasten  to  his 
assistance  and  help.  "Whence  the  master  having  touched  their 
hearts,  they  will  fill  up  what  was  wanting  in  the  deceased.* 
Whereas,  he  whose  life  has  been  wicked,  surrounded  on  aU 

passage  which  can  be  adduced  as  presenting  a  complete  view  of  his  doctrine 
on  this  subject.  His  obscure  and  complicated  style  has  also  given  occasion 
to  various  misapprehensions  in  this  instance,  as  on  various  other  matters. 
The  following  will  be  found  to  be  a  summary  of  his  teaching:  '*  1.  That 
every  soul  is  judged  immediately  after  death.  2.  That  besides  this  particu- 
lar judgment,  there  is,  after  the  resurrection,  a  general  judgment,  at  which 
the  wicked  will  appear,  not  so  much  to  be  judged  as  to  receive  their  sen- 
tence, as  also  will  the  saints,  to  receive  theirs.  8.  That  those  who  are 
neither  utterly  wicked  nor  perfectly  holy,  will  therefore  be  alone,  strictly 
speaking,  judged,  upon  the  reunion  of  soul  and  body.  L  That  all,  even 
the  most  righteous,  will,  after  the  resurrection,  have  to  pass  through  fire, 
the  just  unscathed,  but  not  so  the  wicked.  6.  That  as  regards  the  state  of 
souls,  the  martyrs,  immediately  after  their  passion,  enter  into  the  heavenly 
kingdom,  and  the  perfectly  righteous  into  rest  and  happiness  in  the  '  bosom 
of  Abraham;'  whilst  the  impious,  separate^  from  the  just  by  an  immense 
chaos,  are  consigned  also  at  once  to  punishment  in  the  '  avenging  fire.' 
0.  That  besides  these,  there  are  others,  as  stated  in  the  text,  who  hold  a 
middle  place  between  the  just  and  the  unjust,  and  who  are  reserved  in  a  con- 
dition neither  of  perfect  happiness  nor  of  utter  woe,  but  awaiting  the  sen- 
tence to  be  passed  on  them  at  the  final  judgment."  From  this  statement  it 
will  be  seen  that  St.  Hilary  agrees  with  and  illustrates  St.  Cyprian  {Ep,  52, 
ad  Anton.)  See  the  passages  collected  in  the  preface,  sect.  7,  8,  pp.  Ixxiv.- 
Izxxi.,  Benedictine  edition. 

"  OvTo^  qvx  i7CtXp6Bifderat  napd  rov  dtxatov  Xfnrov,  dXV  hyepti 
avrai,  nerd  Bdraror  rovi  oiKsioviy  xal  rovroor  rdi  yvoofiai  iBvvet 
.  .  .  xai  npoi  dpaoyifv  xal  fiorfieiar  rovrov  6XBv6ov6t  xivrfiivrei 
.  .  .  draitXTfpGo6ov6t  rov  oixofiivov  rd  vdrepoofiaTa. 


IM  FTBCATOnr  AS9 


fi2  .:f 

flKccr»  of  tLe  flasL.  azvi  euiz:^  =».<rii:^  wi^iksero'  for  &k  aool, 

tmd  ftariair  Li&  tLoc^a  vLcHt  carnal,  w  C£ift 

f liTt^aJeii  !fee  dtf^ru  cLk  life.  :>^  osie  ai  &!!  aCoH  : 

Imiid,'  bet  ercfj  tLixig  viH  be  no  amc^ei  bi  Lk  icgud,  is 

tint  m>  aw^Vafvr  wtntever  £h*II  be  giren  hfra  bj  wife,  or 

d^Idreo,  CY  brocfaen^  or  ieIi&Te&»  or  frieziii 

docs  God  k>id  anj  mesn 

mLwMm,T.  iLp.  ^%  Xo€,  GjOecLPmir.  Gr. {Momtfrnmam) ; 

sod  Jl  uL  />.  36,  Paian.  1 T  77. 

8t.  Ctkl  or  JxsrsAUM,  6.  C— "^Tfaen  w«  sko  eom- 
memonte  those  who  hsTe  idles  adeep  before  ssy  &st  pstri- 
srdby  prophets,  Apostlo,  that  God,  bj  thor  pimTOR  snd 
interoeMODs^  woald  reeare  our  petmoa :  dien  sbo  on  bdislf 
of  the  hoi  J  fathers,  snd  bishops  who  hsTe  fdlen  ssleep  be- 
fore ad,  sad  of  sll,  in  short,  who  have  slresdj  fdlen  ssleep 
from  smongst  ns,  bdieving  that  it  will  be  s  Teiy  grest  sflBist- 
snce  to  the  souls,  for  which  the  snppliestioD  is  put  np^  while 
the  holy  snd  most  swful  sacrifice  lies  to  open  view.*  And  I 
wish  to  persuade  yon  by  an  illnstration :  for  I  know  many 
that  say  this,  ^  What  is  a  sonl  profited,  which  d^Muis  from 
this  world,  either  with  sins,  or  without  sins,  if  it  be  com- 
memorated in  the  prayer  7 '  .  .  .  Now  snrely,  if  s  king  had 
banished  certsin  who  had  offended  him,  and  their  connections, 
having  woven  a  crown,  should  offer  it  to  him  on  behalf  of 
those  under  his  vengeance,  would  he  not  grant  a  respite  to 

•  Tovrca  KarreX^  auSeii  opiiei  x^^f^- 

•  'Cli  ^ifre  -vico  dvrevrav  .  .  .  7f  qnX^or  kutxovfnfi^at  rS  6vroXor, 
ott  fiffdk  exet  Beoi  iv  iiirptp  ravroy, 

» Etra  xal  viekp  roSr  lepoHtxotfiTffiiroity  dyifor  leariprnv^  xai 
ledrrcor  dxXcSi  .  .  .  fityi6rfrir  oyTf6tv  mtSreuorre^  e6e€Bcci  rati 
infx<^ti,  ^lekp  flSr  ^  d^ff6ii  draip^peTcny  rifi  dyiai  xcA  <pfnxtadeii- 
rdnji  Tcpaxet^vffi  Ovdiai.  In  his  edition  of  St  Cyril,  Milles  says,  in 
loeo :  '*  Consaetndo  orsndi  et  oifei«ndi  pro  fid^bos  defanctis,  lioet  nullo 
Mcne  Scriptune  expreflso  testimonio  nitatnr,  tamen  jam  inde  ab  aposto- 
lorum  temporibus  Tigaiase  verisimillifflam  Tidetor." 


PRAYERS  FOR  THE  DEAD.  161 

their  punishmentB  ?  In  the  same  way,  we  also,  offering  np 
to  Him  Bupplications  on  behalf  of  thoee  who  have  fallen 
asleep  before  us,  even  though  they  be  sinners,  weave  no  crown, 
but  offer  up  for  our  sins,  Christ  crucified,  propitiating,  both 
on  their  behaK  and  our  own,  the  God  that  loves  man."  * — 
Caiech.  Mystag.  v.  {Alit.  Catech.  23),  n.  9-10,  p,  828. 

St.  EpHR-fiM,  G.  C. — "  I  now  wish,  brethren,  to  forewarn 
and  exhort  you,  and  to  have  it  firmly  settled  that,  after  my 
departure,  you  make  a  commemoration  of  me,  according  to 
custom,  in  your  prayers.  .  .  .  Do  not,  I  beseech  you,  bury 
me  with  perfumes.  .  .  .  Give  them  not  to  me,  but  to  God ; 
but  me  that  was  conceived  in  sorrows  bury  with  lamenta- 
tions ;  and  instead  of  a  sweet  odor  and  perfumes,  assist  me, 
I  entreat  you,  with  your  prayers,  always  remembering  me  in 
them.  .  .  .  Come  near  to  me,  my  brethren,  and  stretch  out 
and  compose  my  limbs,  for  my  spirit  has  forcibly  left  me. 
And  in  your  prayers  vouchsafe  to  make  the  customary  *  ob- 
lations for  my  shortcomings;  and  when  I  shall  have  com- 
pleted the  thirtieth  day,  make  a  commemoration  of  me ;  for 
the  dead  are  benefited  in  oblations  of  commemoration  by  the 
living  saints.*  Behold  even  an  illustration  in  the  individual 
works  of  God :  thus  that  produce  of  the  vine,  the  unripe 
grape  in  the  field,  and  the  expressed  wine  that  is  in  the  wine- 
vessels.  "When,  therefore,  the  grapes  are  ripe  on  the  vine,  then 
the  wine  which  stands  in  the  house,  without  being  shaken  is 
agitated  and  disturbed.  [He  gives  a  second  illustration,  and 
proceeds.]  If  then  the  produce  of  created  things  be  thus 
mutually  sensitive,  how  much  rather  are  the  dead  affected  in 
the  commemorations  of  the  oblations  ?    And  if  you  give  me  a 

"  Tor  avTov  rponov  xal  iffneY^  vitkp  rcSv  xexotfir^u^yoor  avr£  rdt 
dsrf6eti  tpodgtipovTB^^  xar  dfiaprooXoi  (Sdtr,  ov  6ri<pccyor  fcXixO" 
fiev  dXXd  Xpt6rdy  k6<payia6nivoVy  vichp  n»y  i^uBvipoov  duaprrf^ 
MaToov  npo6q>ipon€v^  kfyXtovfiivot  vnkp  avx^v  xai  i^fidSr  toy 
quiXdy^ptuntor  Seor. 

•  Evepyerovrrat  ydp  ol  Bvtfroi  hr  itpo6<popali  drafirijtieooi  (of  the 
Anamnesis)  nepi  T<Sy  Zooyrny  dyicoy. 


162  PURGATOEY  AND 

scientific  answer,  that  these  instances  are  in  accordance  with 
the  physical  nature  of  the  creatures,  jou  will  understand  that 
you  are,  in  some  way,  the  first  fruits  of  God's  creatures.  And 
if  these  illustrations  give  not  full  satisfaction,  without  I  pro- 
duce for  you  a^  testimony,  give  ear  patiently  to  what  is  writ- 
ten, and  if  it  please  you,  you  will  receive  into  your  understand- 
ing what  is  said. 

"  The  servant  of  God,  Moses,  with  blessings  blessed  Ruben 
even  unto  the  third  generation,  ^ow  if  the  dead  are  not  re- 
deemed,' on  what  account  does  Moses  bless  Buben  to  the  third 
generation  ?  and,  if  there  be  nothing  to  remind  them  of  the 
resurrection,  listen  to  what  the  Apostle  proclaimed,  If  the 
dead  rise  not  again^  why  are  they  then  baptized  for  the  deadf 

"  For  those  under  the  law  were  kept,  until  the  time  of  the 
faith  that  was  to  be,  shut  up  in  mystery  in  expectation  of 
the  resurrection,  which  was  to  be  revealed.  Since  in  the 
oblations  of  tljeir  divine  worship,  the  priests  under  the  law 
cleansed  even  those  who  had  been  wounded  in  battle  by  their 
unlawful  acts, — ^for  they  were  debtors  full  of  the  unclean  acts 
which  are  there  recorded — then  with  how  much  greater  reason 
shall  the  priests  of  the  New  Testament  of  Christ,  in  the  holy 
oblations  and  prayers  of  their  lips,  be  able  to  do  away  with  the 
debts  of  those  who  depart  before  them  ? "  ■ — T.  ii.  Or.  Testa- 
menturriy  S.  Eph.  pp.  231,  237,  238-9. 

We  now  come  to  the  Necromna  of  St.  Ephrsem.  They 
are  eighty-five  in  number,  extending  from  ^^.225-359  of  T. 
iii.  Syr.  With  but  few  exceptions,  each  of  these  pieces  con- 
tains a  prayer,  and  often  more  than  one,  for  the  dead.  These 
prayers  would  fill,  if  all  were  given  here,  about  twenty  pages 
of  this  work.  A  few  extracts,  as  specimens,  must,  therefore, 
suffice. 

*  Avrpdorrcci, 

•  *Ey  dyiat%  iepod<popaU  xai  evxoiti  yXo666Sy  avrcSr.  The  sub- 
stance, and  almost  eyery  word  of  this  passage,  occurs  again  in  the  same 
Tolume,  p,  401.  It  is  in  Syriao,  and  though  somewhat  less  obscure  and  in- 
Tolved  than  the  passage  in  the  text,  I  have  given  the  translation  from  the 
Greek,  as  being  more  easily  yenfied. 


PRAYBBS  FOR  THE  DEAD.  168 

He  introduces  a  deceased  bishop  speaking  as  follows  :  ^^  I 
beseech  you,  dearly  beloved,  to  pray  for  me ;  for  the  prayer 
of  many,  if  made  from  charity,  is  very  efficacious,  and  the 
united  supplications  of  the  people  move  in  no  slight  degree 
the  Lord  of  that  people.'' — T,  iii.  Syr,  can.  v.  jp.  231. 

"  As  to  our  duty,  we  undertake  that  the  commemoration  of 
thee  shall  never  be  neglected  upon  the  holy  altar,  at  which 
thou  didst,  in  chastity  and  piety,  minister.  May  Father,  Son 
and  Holy  Ghost,  the  God  whom  thou  didst  holily  confess,  re- 
ward thy  spirit  with  a  life  of  peace  free  from  every  care,  a 
recompense  which  thou  hast  merited.'' — Ih.  can,  vii.  jE?p.  234-5. 

"  I  conjure  you  in  God's  name,  my  companions  and  brethren, 
when  you  meet  in  the  sacred  ministry  to  sing,  to  remember 
me ;  let  your  prayer  aid  me,  and  wipe  away  the  dust  scattered 
in  my  eyes,  and  I  will  rise  and  give  thanks  to  Him  who  raises 
(us)  from  the  dead." — lb.  can.  ix.  p.  236. 

"  And  now  again  do  I  beseech  you,  brethren  and  friends,  and 
all  of  you  that  assemble  in  the  Church,  and  I  beg  of  you  with 
tears,  and  I  conjure  you  in  the  name  of  that  Gt)d  who  has 
commanded  me  to  leave  you,  to  make  a  commemoration  of 
me,  when  you  assemble  to  say  your  prayers,  beseeching  God, 
to  have  mercy  on  me  in  the  day  of  His  coming,  and,  accord- 
ing to  His  clemency,  to  forgive  me  whatsoever  sins  I  have 
committed  in  His  sight." — Ih.  cam,.  ii.p.  289. 

"  Let  us  pray  distinctly  and  by  name,  my  brethren,  for  our 
brother  who  has  departed  from  us.  Let  us  supplicate  the 
judge  who  hearkens  to  the  prayers  of  those  that  love  Him.  O 
God,  Thou  that  wiliest  not  the  death,  but  the  life,  of  the  sin- 
ner, in  Thy  goodness  have  mercy  on  Thy  servant,  and  in  Thy 
clemency  be  propitious  to  Thy  worshipper.  Enter  not,  O 
Lord,  into  rigorous  and  just  judgment  with  Thy  servant ;  for 
no  one  is  clean  from  debts  and  faults.  Bemember  not  his  sins 
and  transgressions.  Forgive  his  debts  according  to  Thy  cle- 
mency, and  place  him  at  Thy  right  hand." ' — T.  iii.  Byr.  Carm. 
Funeb.  16,  pp.  261-2. 

>  In  many  of  these  pieces  the  persons  prayed  for  are  also  invoked  as 


164  PURGATOBY  AND 

^^  Meanwhile,  with  tears  and  prayers  overflowing  from  pions 
grief,  let  ns  supplicate  for  her  who  is  dead  BeceiYe,  O  Lord, 
according  to  Thy  clemency,  the  spirit  of  Thy  servant  in  peace, 
and  according  to  the  greatness  of  Thy  mercies  establish  her  in 
the  company  of  Thy  saints  and  elect ;  forgive  her  sins,  nnbind 
and  pardon  them  ;  enter  not  into  judgment  with  her,  nor  re- 
member her  errors ;  and  as  she  has  commended  her  spirit  into 
Thy  hands,  defend  and  protect  it,  we  beseech  Thee,  by  the 
sign  of  Thy  cross ;  and  as  she  invoked  Thee,  on  the  day  of  her 
death,  give  heed  to  the  voice  of  her  supplication.  Unite  her 
to  the  choir  of  holy  virgins,  that  she  may  join  her  song  to 
theirs,  and  praise  Thee  who  art  to  be  praised,  both  by  the  liv- 
ing and  the  dead,  for  evermore." — T.  iii.  Syr.  Neoroa.  Ca/ih. 
82,  jp.  288.    See  Ibid,  C(m.^p.  230,  A.  B.  :  Can.  13,  p.  247, 

St.  Qbbgoby  of  Nyssa,  G.  C. — '*  As  they  who  are  purifying 
gold  from  matter  mingled  with  it,  do  not  merely  melt  with 
fire  the  alloy,  but  it  is  absolutely  necessary  that  the  pure  gold 
be  melted  together  with  the  adulterate  matter,  and  when  this 
has  been  thoroughly  consumed,  the  gold  remains ;  so  is  it  ab- 
solutely necessary  that,  whilst  the  evil  is  being  consumed  by 
the  fire  that  rests  not,  the  soul  that  is  united  with  that  evil,  be 
also  in  that  fire,  until  that  aUoy  and  dross  and  adulterate  mat- 
ter commingled  with  the  soul  be  utterly  destroyed,  consumed 
by  the  everlasting  fire.  •  .  .  And  the  measure  of  the  pain  is 
the  quantity  of  evil  in  each  one.  For  it  is  not  fitting  that  he 
who  has  lived  to  so  great  an  extent  in  forbidden  evils,  and  he 


being  aooounted  saints,  and  thought  to  be  in  the  enjoyment  of  heavenly 
bliss.  This  is  the  case  in  the  funeral  song  just  quoted,  from  which  an  ex- 
tract IB  given  under  '*  Intfoeatum  of  Saints.*^  St.  Ephnem  explains  this  as 
follows:  ''We  believe  that  thou  art  being  translated,  by  the  angels  who 
have  separated  thee  from  us,  to  the  abodes  of  the  blessed— a  wished-for 
offering  to  thy  Creator.  Tet  not  on  that  account,  less  solicitous  for  thy 
welfare,  do  we  omit  to  engage  in  prayer  for  thee ;  and  Thee,  0  Lord,  do  we 
implore  that  Thou  wouldst  bestow  upon  Thy  servant  the  overflowing  enjoy- 
ment of  good  things,  and  tranquillize  his  mind  with  that  most  eagerly  de- 
sired and  sought  after  security  in  heaven." — T,  iii.  Syr.  Kecroa,  Can.  25, 
p.  d75. 


PRAYERS  FOR  THE  DEAD.  165 

who  has  been  engaged  in  moderate  tranBgressions,  should  be 
equaHj  alBiicted  in  the  sentenoe  passed  on  their  evil  state ;  but 
that,  according  to  the  quantity  of  that  matter,  the  painful  fire 
be,  either  for  a  longer,  or  a  shorter,  time,  enkindled,  according 
as  there  may  be  wherewith  to  feed  it.  For  him,  therefore,  in 
whom  there  is  a  heavy  load  of  alloy,  there  must  needs  be  a 
great,  and  more  enduring  flame,  to  consume  it ;  whilst  to  him, 
in  whom  that  consuming  fire  is  commingled  for  a  shorter  time, 
fio  much  of  the  greater  activity  and  bitterness  of  the  punish- 
ment is  remitted,  as  the  amount  of  the  evil  to  which  it  is  ap- 
plied is  lessened."  * — T.  iii.  De  Anim.  et  Hesurr.pp.  226-7. 

Treating  of  the  future  state  of  new-bom  infants  who  die  un- 
baptized,  he  asks :  ^'  What  are  we  to  think  of  such  ?  What  are 
we  to  hold  conceiTiing  those  who  have  died  in  this  manner  ? 
Will  that  soul  too  behold  the  Judge  ?  Will  it  stand  with  tfie 
rest  before  the  judgment-seat  ?  Will  it  receive  a  recompense 
according  to  its  deserts,  either  purified  by  fire  according  to  the 
declarations  of  the  Gospel,'  or  refreshed  with  the  dew  of  bene- 
diction?"—r.  iii.  DeProemat.  Ahrept.p.  322. 

Explaining  wherefore,  after  man's  fall,  God  did  not  destroy 
free  will,  and  foi-ce  man  to  be  virtuous,  he  says  :  "  In  trder, 
therefore,  that  the  power  (of  free-will)  might  continue  in  hu- 
man nature,  and  yet  evil  cease,  the  wisdom  of  God  discovered 
this  device,  to  permit  man  to  be  in  those  things  which  his 
will  has  chosen  ;  that,  having  tasted  of  the  evil  tilings  which 
he  had  desired,  and  learnt  by  experience  what  an  exchange  he 
had  made,  he  might  thereby  be  impelled  to  hasten  back  with 
gladness  to  his  former  happiness,  shaking  off  from  his  nature, 
as  a  burden,  whatsoever  is  contrary  to  reason,  and  is  the  off- 


>  The  author  proceeds  in  a  similar  strain  through  several  pages;  but  as, 
justly  or  unjustly,  this  part  of  St.  Gregory's  treatise  has  been  suspected  of 
haying  been  interpolated  by  the  followers  of  Origen,  I  abstain  from  further 
extracts. 

•"^  itvpi  xaBoapo^iivrf  xard  zdi  rot  ivayyeXiov  g}09vai.  In 
▼arious  parts  of  his  writings  St.  Gregory  Nysaen  teaches  that  the  souls  of 
the  just  are  admitted  into  heaven  immediately  after  death.  See  an  extract 
given  from  Vita  S,  Ephrwn^  under  the  head  **  Invocation  of  SomUs,^* 


166  PUEGATOEY  AND 

spring  of  the  passionB ;  being  either  purified  during  this  pre- 
sent life,  by  means  of  prayer  and  the  pursuit  of  wisdom,  or, 
after  his  departure  from  this  life,  (purified)  by  means  of  the 
furnace  of  the  fire  of  purgation."  ' — T,  iii.  De  Mortuia^  Or. 
p.  634. 

"  If  man,  indeed,  thoroughly  distinguish  what  is  the  charao- 
teristic  of  an  irrational  creature,  and  have  respect  unto  him- 
self by  a  more  befitting  mode  of  life,  he  will  make  the  pre- 
sent life  cleanse  away  the  evil  mixed  up  with  him,  by  reason 
overcoming  what  is  unreasonable.  But  if  his  preference  lean 
towards  giving  a  preponderating  weight  to  the  passions  which 
are  opposed  to  reason  ...  his  will,  after  this,  will  be  turned 
to  what  is  good,  after  a  different  manner,  being  taught,  after 
quitting  this  body,  the  difference  between  vice  and  virtue,  in 
the  not  being  able  to  partake  of  the  Divinity,  the  purgatorial 
fire  not  having  cleansed  away  the  filthiness  that  has  been 
mixed  up  with  the  soul." " — I  hid.  p,  635. 

"  Some  there  are  who,  throughout  their  life  in  the  flesh,  re- 
gulate their  lives  in  a  spiritual  manner,  and  free  from  (evil) 
passions ;  such,  we  are  told,  were  the  patriarchs  and  prophets, 
and  they  who  lived  with  them  and  after  them, — ^men  who  has- 
tened back  to  the  perfect  by  means  of  virtue  and  the  pursuit 
of  wisdom  .  .  .  whilst  others,  through  their  entry  into  the 
future  state,  have  cast  aside,  in  the  purgatorial  fire,*  their  pro- 
pensity to  the  material,  and  have  returned  gladly,  from  an 
eager  desire  of  good  things,  to  that  grace  which  was  at  first 
the  inheritance  of  our  nature." — Ibid.p,  636.  See  also  t.  i. 
De  Beatitvdin,  p.  809. 

St.  Gbeoory  of  Nazianztjm,  G.  0. — "  We,  the  pious  parents 
of  Gregory,  have  gladly  put  on  this  robe  of  earth,  from  the 
hands  of  our  beloved  child,  who  both  by  his  labors  rendered 


» ^ExKodap^eii  .  .  .  UBrd  rtfv  tvBevde  ^iBraya6Td6iVy  did  riji  rov 
xaBapoiov  itvpoi  x^^^i^^' 

•  Mt;  rov  xadapdiov  xvpoi  rov  hupLtjfiivTa  r^  i^JXV  P^^ov  aTCoMt* 
QTjpavroi, 

»  Jia  r^i  eii  vdrepor  dyooy^i  kv  rqo  xoddapdita  levpi. 


PRAYEBS  FOR  THE  DEAD.  167 

our  old  age  light,  and  who  now  follows  (or  aids)  ns  with  sa- 
crifices."    See  this  extract  under  the  head  "  SdorifiGey 

"  Flying  from  evil,  pursuing  virtue,  living  to  the  Spirit, 
walking  after  the  Spirit,  from  the  Spirit  drawing  knowledge, 
building  upon  the  foundation  of  faith,  not  woody  not  hay^  not 
stubble  ;  a  substance  weak  and  easily  utterly  consumed,  when 
by  fire  He  shall  judge  or  purify  what  is  ours,'  but  gold,  silvery 
predates  stonesy  things  that  abide  and  stand." — T.  L  Or.  iii. 
J?.  49. 

St.  Basil,  G.  C. — ^The  work  from  which  the  following  is 
extracted  is,  as  has  been  seen,  possibly  not  St.  Basil's,  though 
by  a  contemporary  author. 

'^  Through  the  wrath  of  the  Lord  has  the  whole  eoHh  been 
itemed  {Is.  ix.  19).  These  words  point  out  that  earthly  things 
shall,  for  the  benefit  of  the  soul,  be  given  up  to  that  penal 
fire,*  as  the  Lord  also  declares,  saying,  /  came  to  oast  fire  upon 
the  earth  {Luke  xii.  49),  and  have  wished  to  see  if  it  be  already 
enkindled.  And  the  people  shaU  be  as  a  man  burnt  by  fire 
{Is.  ix.  19).  It  threatens  not  extermination,  but  denotes  pur- 
gation,* agreeably  to  what  is  said  by  the  Apostle,  that,  If  a 
manCs  work  bumy  he  shall  suffer  loss,  but  he  himself  shaU  be 
savedy  yet  so  as  byfi/re.^^ — T.  i.  P.  ii.  Com/m.  m  £sai.  c.  ix.  n. 
iSlyPp.  798-9.* 

St.  Maoabius  of  Alexandria,  G.  C. — "And  the  Abbot 
Macarius  continued :  I  beseech  you,  explain  to  me  this  also. 
Since  it  has  been  handed  down  from  the  fathers,  that  an 
oblation  is  to  be  offered  up  unto  God  in  the  Church  for  the 

'  Ilvpi  xptvTfrat  ra  ifpiiTzpay  rf  xa^aipniroci. 

•  TqS  icvpi  roS  xoXadrtxtS. 

•  Ovx  aq>art6^6r  diceiXely  dXXd  ri}y  xd6ap6iy  vnotpaim. 

•  In  his  Horn,  in  8.  BapHsma,.  t  ii.  p.  i.  n.  4,  p.  163,  St.  BasU  says:  "If 
thj  sins  be  manifold,  be  not  cast  down  at  their  number,  for,  Where  sin 
abounded,  grace  did  more  ahou/nd  {Rom.  y.  20),  provided  thou  receive  that 
grace;  for  to  him  that  owes  much,  much  also  shall  be  remitted,  that  his  love 
may  be  the  greater.  But  if  thy  sins  be  little  and  trifling,  and  not  unto 
death  (jitxpd  xai  evreXp,  xai  ov  rpoi  6dyaror)y  why  art  thou  troubled 
about  the  future,  thon  who  hast  gone  through  the  past  not  unmanfully, 
and  tills  when  not  yet  instructed  in  the  law?" 


168  FUBGATORT  ASD 

dead,' on  the  tluid,  the  ninth,  and  the  thirtieth  daj,  what  is  the 
advantage  aocniing  from  this  to  the  soul  that  has  passed  away  t 
And  he  saith :  Grod  has  not  permitted  anything  to  have  plaoe 
in  the  Church  inopportunely  or  nnaTailingly ,  bat  has  permitted 
His  celestial  and  terrestrial  mysteries  to  hare  place  in  His 
Church ;  and  He  commanded  (this)  to  be  done.  For,  on  the 
third  day,  when  the  oblation  takes  place,  the  departed  soul 
receives  from  the  angel  that  has  it  under  ewe,  consolation 
from  the  grief  at  having  been  separated  from  the  body,  be- 
cause benediction  and  oblation,  on  its  behalf,  have  followed  it 
in  the  Church  of  God.  And  on  this  it  becomes  full  of  hope. 
[He  then  says  that  during  two  days  the  soul  is  suffered  to 
wander  at  pleasure,  and  to  visit  its  old  haunts,  but  on  the 
third  is  recalled,  raised  to  heaven,  and  there,  for  the  space  of 
six  days  contemplates  its  joys.]  Rightly,  therefore  does  the 
Church  hold  that  oblation  and  prayer  be  offered  for  the  soul 
on  the  third  day. 

'^  But  if  it  is  conscious  of  the  guilt  of  sin,  it  begins^  as  it  be- 
holds the  enjoyments  of  the  saints,  to  be  grieved  and  to  con- 
demn itself,  saying,  *  Alas !  how  foolishly  have  I  lived  in  the 
world  in  heedlessness,  not  serving  Grod  as  became  me,  that  I  too 
might  be  worthy  of  His  grace  and  glory.  .  .  .  Alas !  I  know  not 
how  I  could  have  been  so  blind.  "Woe  is  me,  no  one  will  now 
be  able  to  help  me,  that  I,  unhappy  that  I  am,  may  also  attain 
to  the  glory  of  the  Lord.'  After  having  contemplated,  during 
six  days,  all  the  joy  of  the  just,  it  is  again  borne  up  by  angels 
to  adore  God.  Kightly,  therefore,  does  the  Church  make  an 
oblation,  celebrating  liturgical  services,  and  an  oblation  for  the 
dead  on  the  ninth  day.'  Then,  after  the  second  adoration, 
there  comes  again  the  command  of  the  Lord  of  all,  to  lead  it 
unto  hell,  and  to  show  it  the  punishments  there,  and  hell's 
varied  torments,  and  the  various  chastisements  of  the  un- 

•  *Eh  rcSr  naripoav  icapadedorcn  ir  r^  *'A>'n7  Vf*^P^  •  •  •  itpo6q>i^ 
p0$ai  rfl5  &e<a  ir  rij  ixxXrfdia  Mpo6q}Of}dv  vicip  rov  reXevvpdavroi, 

•  KaXoSi  ovv  nfio6<pipet  kv  rp  Q  m^P9^  Xstrovpyiai  xal  npo6<popay 
kxTtXov6a  -diekp  rov  reXevrij^arroi. 


PRAYERS  FOR  THE  DEAD.  169 

righteoufi,  which  the  souls  of  the  sinners  there  placed  lament 
unceasingly  with  gnashing  of  teeth.  And  the  soul  is  borne 
about  amidst  these  varieties  of  punishment  during  thirty  days, 
trembling  lest  she  too  be  condemned  to  be  kept  in  so  horrible 
a  place.  And,  on  the  fortieth  day,  it  is  borne  up  again  to 
adore  the  Lord.  And  then,  according  to  its  works,  the  judge 
appoints  the  place  of  its  imprisonment.  Rightly,  therefore, 
are  there  observed  in  the  Church  commemorations  of  the 
baptized  dead.  But  with  the  souls  of  those  who  have  not  re- 
ceived baptism  it  is  not  thus.  But  unsparing  angels  rudely 
aeize  the  unilluminated  souls  as  they  quit  the  bodies,  scourging 
them,  and  saying,  ^  Here,  unrighteous  soul,  (know)  who  is  thy 
Lord,  and  the  Lord  of  all,  Christ,  whom  thou  wouldst  not  ac- 
knowledge during  thy  heedless  life  in  the  world.  Know  Him 
now,*"  &c. — OaUand.  t  vii.  Serm.  De  Mscessu,  n,  3-5,^. 
238-9. 

St.  Epiphakius,  G.  C. — "  He  (Aerius)  next  asks, '  On  what 
account  do  you,  after  their  death,  name  the  names  of  the  de- 
parted ?  For,  if  the  living  prays,  or  shall  give  his  substance  to 
the  poor,  wherein  shall  the  departed  be  benefited  ?  But  if,  in 
fact,  the  prayers  of  those  here  aid  those  there,*  why,  then,  let 
no  one  be  henceforward  pious,  or  do  any  good  action,  but  ob- 
tain, in  whatever  way  he  chooses,  a  certain  number  of  friends, 
whether  procured  by  money  or  obtained  at  the  close  of  life, 
and  let  those  friends  pray  for  them,  that  they  may  not  suffer 
anything  there,  and  that  what  is  due  to  their  fearful  transgres- 
sions may  not  be  required  at  their  hands.'  ^  Neither,'  says  he, 
*i8  any  fasting  ordained,'  &c.  [See  under  ^^  Fast  of  LenV^^ 
As  regards  the  giving  out  the  names  of  the  departed,  what 
more  useful  than  this?  What  more  opportune  than  this,  and 
more  to  be  admired,  that  they  that  are  present  may  believe 
that  the  departed  live,  and  are  not  in  a  state  of  annihilation, 
but  are,  and  live  with  the  Lord ;  and  how  could  any  more 
remarkable  proof  be  exhibited  that  they  that  pray  for  the 
brethren  have  hopes  of  them,  as  of  men  that  are  departed  on  a 
'  Ei  6i  jAfi)?  tvxrj  raHy  irravOa  rpi>?  ixeide  Svffdey, 


170  PURGATORY  AND 

journey.  Furthermore,  the  prayer  that  is  made  on  their  be- ' 
half  is  of  assistance,  even  though  it  may  not  rescind  the  whole 
of  the  accusations  against  them/  And,  moreover,  as  whilst  in 
this  world  we  frequently  stumble  either  wittingly  or  unwit- 
tingly, (this  prayer  for  the  dead  avails)  that  what  is  more  perfect 
be  made  clear  unto  us.  For  we  make  a  commemoration  of  the 
just  and  on  behalf  of  sinners ;  on  behalf  of  sinners,  supplicating 
for  mercy  from  God  ;•  and  for  the  just,  both  patriarchs,  pro- 
phets.  Apostles,  evangelists,  martyrs,  confessors,  bishops  also, 
and  anchorites,  and  of  the  whole  host  of  the  just,  in  order  that 
on  account  of  the  honor  which  we  pay  to  Christ,  we  may  sepa- 
rate Him  from  the  race  of  men,  and  may  render  homage  to 
Him  with  the  feeling  that  the  Lord  is  not  to  be  likened  to  any 
child  of  man.  .  .  .  And  again,  to  take  up  the  thread  of  my 
argument,  the  Church  necessarily  does  this,  having  received 
a  tradition  to  this  effect  from  the  fathers.  But  shall  any  one 
be  able  to  annul  a  mother's  command  or  a  father's  law  ?  Even 
as  was  said  by  Solomon,  My  son  hear  the  words  of  thy  father ^ 
and  forsake  not  the  laws  of  thy  mother  {Prov,  i.  8),  pointing 
out  that  the  Father  (that  is,  the  only-begotten  God)  and  the 
Holy  Spirit,  have  taught  both  in  the  written  and  in  the  un- 
written word,  and  that  our  holy  mother  the  Church  has  laws 
abiding  in  her  indissoluble ;  incapable,  that  is,  of  being  dis- 
solved. Laws,  therefore,  which  are  excellent,  and  all  admir- 
able, having  been  settled  in  the  Church,  this  deceiver  (Aerius) 
is  again  convicted."— T.  i.  Adv,  Ecsres.  (15)  pp.  908,  91 1,  912.* 
St.  Ambrose,  L.  C. — "  Blessed  is  he  that  hath  pQArt  in  the 
first  resurrection  {Apoc.  xx.  6).  They  who  come  not  unto  the 
first  resurrection^  but  are  reserved  unto  the  second,  these  shall 
bum  until  they  shall  complete  the  time  between  the  first  and 

>  ^rhq>6\Et  8h  xai  rd  oXa  rcSv  airta^droov  fiij  dicoxoitrot. 

•  ^Tnkp  nhv  djucrprooXdoy  vnkp  iXiovi  Qsov  Seo/ieyoi. 

•  In  the  Exposition  of  Faith  and  Practice,  given  at  the  close  of  his 
work  against  heresies,  St.  Epiphanius  again  mentions  the  cnstom  of  praying 
and  sacrificing  for  the  dead:  "  iTCi  S^  rdov  reXevTr^ddyrcov,  l^  ovouaroi 
rds  firrfjuai  noiovvraiy  npodevxdi  reXovvre^,  xai  Xarpeia^,  xai  oixo^ 
voniaV^—P.  1106, 


PRAYERS  FOR  THE  DEAD.  171 

it,  they  shall  remain  longer  in  punishment."  * — T.  i.  Ena/rr.  in 
the  second  resnrrection  ;  or  if  they  shall  not  have  completed 
Ps.  i.  n.  54,  J?.  763. 

"  Thou  hast  tried  vs  hyfire  {Ps,  xvi.  3),  says  David :  There- 
fore shall  we  all  be  tried  by  fire.  And  Ezechiel  says ;  Behold 
^  Lord  Alrrdghty  Cometh  ;  cmd  who  shaR  abide  the  day  of  His 
corrdng  f  or  who  shall  stand  to  see  Sim  /  .  .  .  And  He  shaU 
sit  refining  and  cleansing  the  gold  and  siher;  and  He  shall 
purify  the  sins  of  Levi  and  shall  pov/r  them  out  as  gold  and 
as  silver  ;  a/nd  they  shall  offer  sacrifice  to  the  Lord  injustice 
{Malach.  iii.  2-3).  With  fire,  therefore,  shall  be  purged  *  the 
sons  of  Levi ;  with  fire  Ezechiel ;  with  fire  Daniel.  But  these, 
although  they  shall  be  tried  by  means  of  fire,  yet  shall  they  say. 
We  have  passed  through  fire  amd  water  {Ps,  Ixv.  2).  Others 
shall  remain  in  fire ;  unto  the  former  the  fire  shall  be  as  dew, 
as  it  was  to  the  Hebrew  children,  who  were  cast  into  the  fiery 
furnace;  but  the  avenging  flame  shall  bum  the  servants  of 
iniquity.  Woe  to  me  if  my  work  bum,  and  I  suffer  the  loss 
of  this  labor  1  Though  the  Lord  shall  save  His  servants ;  yet 
shall  we  be  saved  through  faith,  sa/ved  yet  so  as  hyfire  ;  and 
if  we  are  not  utterly  burned,  yet  shall  we  bum.'  IIow  it  is 
that  some  remain  in  fire,  whilst  others  pass  through  it,  we  are 
instructed  by  the  divine  Scripture  in  another  place.  Thus 
the  Egyptian  people  was  sunk  in  the  Eed  Sea,  the  Jews 
passed  through  it.  Moses  passed  through ;  Pharaoh  was  over- 
whelmed, because  weightier  sins  drowned  him." — T.  i.  Enarr. 
in  Ps.  xxxvi.  n.  26^jifp.  789-90. 

"  There  is  more  than  one  baptism :  one  is  the  baptism  which 
the  Church  here  confers  by  water  and  the  Holy  Ghost,  where- 
with the  catechumens  must  needs  be  baptized.  .  .  .  There  is 
also,  on  the  threshold  of  Paradise,  a  baptism,  which  originally 
was  not;  but  after  that  the  sinner  was  cast  forth,  there  began 
to  be  a  fiery  sword, — ^placed  there  by  God, — ^which  originally 

>  Isti  urentar,  donee  impleant  tempora  inter  primam  et  secundam  resur- 
rectionem ;  aut,  si  non  impleyerint,  diutius  in  snpplicio  permanebant. 
*  Igne  purgabuntnr.  '  £t  si  non  ezuriinur,  tamen  uremor. 


172  PUBGATOEY  AND 

was  not^  when  sin  was  not.  Guilt  b€|gan,  and  baptism  b^an^ 
wherewith  they  might  be  pniified  who  songht  to  return  to 
Paradise;  that  having  returned  they  might  say:  We  ha^)e 
passed  through  fire  wad  vxUer.  Here  through  water  j  there 
through^^.  Through  water^  that  sins  may  be  washed  away ; 
through  fire^  that  they  may  be  utterly  burnt  away.  ...  .To 
wit,  this  baptism  is  to  be  after  the  end  of  the  world,  when  the 
angels  have  been  sent  to  separate  the  good  from  the  bad :  when, 
by  a  furnace  of  fire,  iniquity  shall  be  utterly  burnt ;  that  in 
the  kingdom  of  Gt>d  the  just  may  shine  as  the  sun  itself  in 
the  kingdom  of  its  Father.  And  if  one  be  holy  as  Peter,  or 
John,  he  is  baptized  with  this  fire.  The  great  baptist,  there- 
fore, will  oome,  and  seeing  many  standing  before  the  entrance 
into  Paradise,  he  will  wave  the  moving  sword,  and  will  say  to 
those  who  are  on  his  right  hand,  and  who  are  without  any 
grievous  sins,  ^  Enter  in,  ye  who  presume,  who  fear  not  the 
fire.'  .  .  .  Let  then  the  consuming  fire  come ;  let  it  utterly 
bum  away  from  within  us  the  lead  of  iniquity,  the  iron  of  sin, 
and  make  us  pure  gold.  Sut  as  he  that  is  cleansed  here,  must 
needs  be  again  purified  there ; '  may  that  which  the  Lord  shall 
say  also  purify  us  there — ^  Enter  into  my  rest,'  that  so  each  of 
us  that  has  been  burnt,  but  not  utterly  consumed,  by  that  flam- 
ing sword,  when  he  has  entered  upon  that  lovely  paradise,  may 
give  thanks  to  his  Lord,  saying.  Thou  hast  hrougM  us  into  a 
refreshment  {Ps.  Ixv.  12).  Whoso,  therefore,  shall  pass  through 
the  fire,  enters  into  rest :  he  passes  from  the  material  and  the 
earthly,  to  the  incorruptible  and  the  eternal.  One  is  this  fire, 
which  the  Lord  Jesus  has  prepared  for  His  servants,  wherewith 
sins,  not  voluntary,  but  casual,  are  utterly  burnt  away ...;  an- 
other that  fire  which  He  has  appointed  for  the  devil  and  his 
angels,  concerning  which  (fire)  He  says,  Go  ye  into  eoerlasting 
fire  {Matt.  xxv.  41),  in  which  that  rich  man  was  burning,  who 
begged  a  drop  of  water  from  the  finger  of  Laza/rusP — T.  i. 
Expos*  in  Ps.  cxviii.  {Gimef)  n.  14-17,  pp.  997-8.  A  similar 
passage  occurs,  Ibid,  {liesh)  n.  12-15,^.  1225-26,  and  he  con- 
'  Iterum  necesse  habet  iliic  purificari. 


PRAYERS  FOR  THE  DEAD.  173 

eludes  this  same  discourse 'in  the  following  maimer:  "Tr<s 
must  aU  stand  before  the  judgmenirseat  of  Christ  /  that  every 
one  may  receive  according  as  he  hath  done^  whether  it  be  good 
or  evU.  Thou  seest  that  Paul  also  will  stand  there,  as  himself 
declares.  Beware  of  woody  beware  of  stubble  ;  carry  not  with 
thee  unto  tlie  judgment  of  God  what  tlie  fire  can  consume. 
Beware  lest  whilst  thou  hast  one  or  two  things  which  may  be 
approved,  thou  carry  with  thee  what,  in  many  works,  may 
offend.  If  any  man^s  worh  bum  he  shall  suffer  loss  ;  yet  lie 
Kiinsdf  can  be  saved  by  fire.  Whence  it  is  deduced  that  the 
same  man  is  both  saved  in  part,  and  is  condemned  in  part.* 
Knowing  therefore  that  many  are  the  judgments,  let  us  ex- 
amine all  our  works.  In  a  just  man  the  serious  burning  of 
some  one  work  is  a  grievous  loss ;  in  the  impious  man  the 
punishment  is  fraught  with  woe.  Rather  let  all  the  judgments 
be  replete  with  grace,  be  pregnant  with  verdant  crowns,  lest 
haply  while  our  actions  are  weighed  in  the  balance,  the  guilt 
weigh  down  the  scale." — n.  58,  col.  1238.  See  also  on  SL 
Luke  xii.  59.  Thou  shalt  not  go  thence  until  thou  pay  the 
very  last  mite. — T.  i.  Expos.  Ev.  sec.  Luc.  n.  158,  col.  1448. 

Speaking  of  the  death  of  his  brother,  Satyrus,  he  says,  "  The 
poor  too  wept,  and  what  is  far  more  precious,  and  more  beau- 
tiful, they  washed  away  his  sins  with  their  tears.  These  are 
redeeming  tears,*  these  lamentations  that  hide  the  pang  of 
death."— r.  ii.  De  Eccess.  Fr.  Satyri,  n.  5,  p.  1115. 

"  There  is,  therefore,  no  doubt  but  that  the  patronage  of  the 
Apostles  is  by  your  tears  procured ;  •  there  is  no  doubt,  I  say, 
but  that  Clirist  was  moved  to  pity,  at  the  sight  of  your 
tears.  Though  He  has  not  here  touched  the  bier,  yet  has 
He  received  the  soul  that  has  been  commended  to  Him ; 
and  though  He  have  not  called  unto  the  departed  with  His 
voice  as  when  in  the  body,  yet  has  He,  by  the  authority  of 

*  Salyatur  ex  parte,  et  condemnatur  ex  parte. 

'  Lacrymis  suis  ejus  delicta  lavemnt.    Iliad  sunt  lacrymie  redemptrices. 
'  Non  ergo  dubium  est  vestris  lacrymis  apostolonim  patrocinium  com- 
parari. 


174  PUEGATOHY  AND 

HIb  divine  power,  liberated  his  soul  from  the  pains  of  death, 
and  from  the  assaults  of  spiritual  wickedness."  * — Ibid.  n.  29, 
col.  1121.  He  thus  concludes :  ^^  Do  not,  I  beg,  delay  me 
long  who  am  anxious  to  come  unto  Thee ;  wait  for  me  as 
I  hasten  to  Thee ;  aid  me  as  I  hurry  onward ;  and  if  I 
shall  seem  to  Thee  to  tarry  too  long,  summon  me.  .  .  . 
To  Thee  now,  O  Almighty  God,  do  I  commend  a  spotless 
soul,*  to  Thee  do  I  oflEer  my  victim:  receive  propitiously 
and  serenely  a  brother's  gift,  a  priest's  sacrij&ce." — Ihid.  n^ 
79-80,  pp.  1134-35. 

"  Give  to  his  soul  (manes)  (or,  give  freely)  the  holy  myste- 
ries ;  with  pious  affection  let  us  beg  rest  for  his  soul.  Give  the 
heavenly  sacraments ;  let  us  follow  (or,  aid)  the  nephew's  soul 
with  our  oblations.*  Lift  up,  ye  people,  your  hands  with 
mine  unto  the  holies,  that  by  duty  (or,  gift)  we  may  make  a 
return  for  his  merits." — T.  ii.  De  Obitu  Valentin,  n.  66,  p. 
1189. 

"  Blessed  shall  both  of  you  be  (Qratian  and  Valentinian)  if 
my  prayers  can  avail  anything ;  no  one  day  shall  pass  you  over 
in  silence ;  no  prayer  (or  discourse)  of  mine  shall  omit  to  honor 
you  ;  no  one  night  shall  hurry  by  without  bestowing  on  you  a 
mention  in  my  prayers ;  in  every  one  of  the  oblations  will  I  re- 
member you."  * — Ibid.  n.  78,  p.  1194. 

"  We  lately  raised  up  our  voices  together  on  the  death  of 
this  prince  (Theodosius),  and  now,  while  prince  Honorius  is 
present  before  our  altars,  we  celebrate  the  fortieth  day,  be- 
cause as  holy  Joseph  rendered  to  his  father  Jacob  the  dutiful 
rites  of  burial  during  forty  days,  so  also  does  this  prince  per- 
form what  is  just  towards  his  father,  Theodosius.  [Re  then 
notices  that  some  observed  the  third  and  the  thirteenth  days, 
and  others  the  seventh  and  fortieth.]     I  am  bruised  in  heart, 

>  A  craciatibus  mortis,  et  a  nequitia  spiritualis  inoursionibus  ejus  ani- 
mam  liberavit.  ^ 

'  Tibi  nunc,  omnipotens  Dens,  innoxiam  oommendo  animam. 

'Date  manibus  sancta  mysteria,  pio  requiem  ejus  poscamus  affectu. 
DatesacramentaoGBlestia,  animam  nepotis  nostris  oblationibus  prosequamur. 

*  OmuiJbuB  vos  oblationibus  frequentabo. 


PRATBRS  FOE  THE  DBAD.  175 

becanse  a  man  has  been  taken  from  ns  whose  like  we  can 
hardly  find ;  but  yet  Thou  alone,  O  Lord,  art  to  be  invoked, 
Thou  to  be  implored,  to  make  him  stand  (present)  amongst 
Thy  sons.^  Do  Thou,  O  Lord,  who  keepest  even  the  little 
ones  in  this  state  of  lowliness,  save  those  who  put  their  hopes 
in  Thee.  Give  perfect  rest  to  Thy  servant  Theodosius,  that 
rest  which  Thou  hast  prepared  for  Thy  saints  : '  may  his  soul 
return  thither  whence  it  descended ;  where  it  cannot  feel  the 
sting  of  death ;  where  it  may  learn  that  this  death  is  the  end, 
not  of  nature,  but  of  guilt.  ...  I  loved  him,  and  therefore 
will  I  follow  him  even  unto  the  land  of  the  living,  nor  will  I 
leave  him,  until,  by  tears  and  prayers,  I  shall  lead  him, 
whither  his  merits  summon  him,  unto  the  holy  mountain  of 
the  Lord,'  where  is  life  undying,  where  corruption  is  not,  nor 
contagion,  nor  sighing,  nor  mourning,  nor  fellowship  with  the 
dead ;  the  true  land  of  the  living,  where  this  mortal  may  put 
on  immortality.'^— 7J.  de  ObU.  Theodos.  n.  8,  36-87,  j^^.  1197- 
98, 1207-8.  See  also,  under  ''Sacrifice  of  the  Mobs^'  the  ex- 
tract from  Ep.  xxxix.  Fav^tino. 

St.  Jerome,  L.  C. — In  a  letter  of  consolation  to  Pamma- 
chius,  on  the  death  of  his  wife  Paulina,  he  says :  ''  Other 
husbands  strew  violets,  roses  ...  on  the  graves  of  their 
wives,  and  soothe  with  these  offices  tlie  sorrow  of  their  hearts ; 
our  Pammachius  bedews  the  hallowed  dust,  and  the  venerable 
remains  of  Paulina  with  balsams  of  alms.  With  these  pig- 
ments and  sweet  odors  does  he  refresh  her  slumbering  ashes,^ 

>  Ta  solus,  Domine,  invocandus  es,  tu  rogandos,  tit  eum  in  flliis  repne- 
sentes. 

'  Da  requiem  perfeotam  servo  tuo  Theodosio,  requiem  iUam,  qtiam  priB- 
parasti  Sanctis  tais. 

'  Nee  deseram,  donee  fletn  et  precibns  inducam  virum,  quo  sna  merita 
vocant.  The  ancient  author  of  the  Comm.  in  Ep,  Fault,  inter  Op,  S.  Am* 
ftfXM.,  says:  *'* Whereas,  he  saith,  yet  so  as  hj  fire,  he  shows  that  that  man 
will  be  saved,  bnt  that  he  will  have  to  endure  the  pains  of  fire,  that,  purged 
hj  fire,  he  may  be  9aved  (poenas  ignis  passurum ;  ut  per  ignem  purgatus  flat 
salvus),  and  not  be  tormented  for  ever,  like  the  unbelieving  (perfldiX  in 
eternal  fire." — In  Ep,  i.  ad  Cor.  in  loco,  p.  122. 

*  Eleemosynsd  batemis  tigat.  His  pigmentis  atque  odoribos  f ovet  dna- 
res  quiesoentes. 


176  PURGATORY  AND 

knowing  that  it  is  written,  that  as  water  quenches  fire^  so  do 
alms  extinguish  sin.^^ — T.  1.  £!p.  Ixvi.  ad  Pammach.  n.  5, 
eol.  394-5. 

"  Then  they  also  that  a/re  fallen  asleep  in  Christy  areperished 
(1  Cor.  XV.) ;  who,  thongh  they  be  dead  are  not  to  perish  by 
a  perpetaal  death,  because  they  are  not  held  in  mortal  sin,  but 
in  light  and  slight  sin.  .  .  .  For  there  is  a  sleep  of  sin  which 
leads  unto  death,  and  there  is  another  slumber  of  transgres- 
sion, which  is  not  oppressed  with  death."  * — Ih.  Ep.  cxix.  ad 
Minerv,  et  Alexamd.  n.  7,  col,  800. 

Writing  against  Jovinian,  who  taught  that  all  are  equal  in 
heaven,  he  says,  "  K  he  whose  work  has  humed^  and  perished, 
and  who  has  endured  the  loss  of  his  own  labor,  shall  lose  in- 
deed the  reward  of  his  labor,  hut  shall  himself  he  saved^  not 
however  without  the  probation  of  iSre,*  then  shall  he,  whose 
work  shall  abide  which  he  huilt  up  (or  upon),  be  saved  without 
the  probation  of  fire,  and  between  salvation  and  salvation  there 
will  undoubtedly  be  a  certain  diversity." — T.  ii.  L,  ii.  contr, 
Jovin.  n.  22,  col.  360. 

"  But  whereas  thou  (Rufflnus)  imprecatest  against  the  breth- 
ren, that  is,  against  thy  accusers,  everlasting  fires  with  the 
devil,  thou  dost  not  seem  to  me  so  much  to  weigh  heavily  on 
the  brethren,  as  to  relieve  the  devil,  when  he  is  (but)  to  be 
punished  with  the  same  fire  as  Christians*"  * — Ih.  L.  i.  contr. 
Buffin.  n.  7,  col.  495-6. 

"  If  you  cut  off  a  finger,  or  the  tip  of  the  ear,  there  is  pain 
indeed,  but  not  so  grievous  a  loss,  nor,  besides  the  pain,  so 
grievous  a  deformity,  as  if  you  were  to  pluck  out  an  eye,  cut 
off  the  nose,  or  slit  the  mouth.  We  can  live  without  some 
limbs,  without  others  we  cannot.     There  are  light  sLdb,  and 


1  Qui  non  in  mortali  peccato  oontinentur,  sed  levi  modicoque  peccato. 
.  .  .  Est  enim  somnus  peccati,  qui  duoit  ad  mortem,  et  est  alia  delicti  dor- 
mitio,  qtuB  morte  non  stringitur.  \ 

*  Ipse  salyabitttr,  non  tamen  absque  ptobatione  ignis. 

'  Non  tam  fratres  mihi  videris  preraere,  quam  Diabolum  sableyure,  qnom 
iisdem  quibus  Ghristiani  ignibus  puniendus  sit. 

\ 


PRAYERS  FOR  THE  DEAD.  177 

diere  are  grievous  ones.*  It  is  one  thing  to  owe  ten  thousand 
tcUerUSj  another  to  owe  2l  farthing.  And  for  an  idle  word 
ehall  we  be  held  guilty,  as  well  as  for  adultery ;  but  it  is  not 
the  same  thing  to  be  covered  with  shame,  as  to  be  tortured ; 
to  blush,  as  to  be  tormented  for  a  lengthened  period.*  Think 
you  that  we  say  this  of  our  own.  Listen  to  the  Apostle  John, 
ITe  that  knoweth  his  brother  to  sin  a  sin  which  is  not  to  death^ 
let  him  ask^  and  he  shall  give  life  to  him  who  sinneih  not  to 
death.  But  whoso  hath  sinned  tmto  death,  who  shall  pray 
for  him  f  (1  John  v.  16.)  You  see  that  if  we  pray  for  lesser 
sins,  we  shall  obtain  pardon  :  if  for  greater,  the  obtaining  par- 
don of  them  is  difficult ;  and  that  between  sin  and  sin  there 
is  a  wide  distance.  Wherefore  is  it  also  said  to  Jeremias 
concerning  the  people  of  Israel,  who  had  sinned  a  sin  unto 
death,  Do  not  thou  pray  for  this  people,  &c.  (vii.  16).  But 
if  we  all  both  enter  into  the  world,  and  leave  it  with  equal 
merit  (equally),  and  this  is  a  sample  of  the  things  to  come,  it 
follows  that  whether  we  be  just  or  sinners,  we  shall  be  held 
in  similar  regard  before  God,  seeing  that  we  are  now  both 
born,  and  we  die  in  the  same  way." — lb.  Adv.  Joviniam,.  n.  30, 
ool.  372. 

**  If  Origen  assert  that  no  rational  creature  is  to  be  utterly 
lost,  and  grant  penitence  to  the  devil,  what  is  that  to  us,  who 
declare  that  the  devil  and  his  associates,  and  all  the  impious  and 
prevaricators  perish  everlasting,  and  that  Christians,  if  they  be 
overtaken  in  sin  by  death,  are  to  be  saved  after  being  punished."* 
—T.  ii.  Contr.  Pelag.  n.  28,  col.  712, 

"  The  worm  which  shaU  not  die,  amd  the  fire  which  shall  not 
be  extinguished,  are  understood  by  many  to  be  that  conscious- 
ness of  sins  which  torments  those  who  are  in  a  state  of  pun- 
ishment ...  so,  however,  as  not  to  deny  that  the  punishment 
• 

>  Sunt  peccata  levia,  sunt  gravia. 

*  Non  est  idem  suffundi,  et  torqueh;  erabescere,  et  iongo  tempore  ci^a- 
dari. 

*  Iropios  et  pnevaricatores  (apostates)  dieimas  perire  perpetuo,  et  Chris- 
tianos  si  in  peccato  pneventi  f  uerint,  salvandos  esse  post  poenas. 


178  PUEGATOBY  AND 

of  preraricatoiiB,  and  of  all  thoee  wbo  deny  the  Lord,  is 
eternal,  seeing  that  the  Lord  says  in  the  Gospel,  Oo  into  ever- 
lasting fire  which  toas  prepared  for  the  devil  and  his  angels. 
And  elsewhere  Hnd  Ids  hands  and  feet^  &c.  {Matt.  xxiL  13)« 
•  .  .  Now  they  who  would  fain  have  it  that  the  punishments 
are  some  time  or  other  to  have  an  end,  and  that  the  tor- 
ments,  though  after  a  IcHig  period,  yet  still,  oome  to  a  close, 
make  use  of  these  texts :  Rom.  xii.  25 ;  Oalat,  iiL  22 ;  J£^ 
eheas  vii.  9-12 ;  Ps,  xxx.  20 ;  all  which  testimonies  they  heap 
together  in  their  wish  to  prove  their  assertion,  that^  after 
pains  and  torments,  there  will  he  refreshments,'  which  are 
now  to  be  kept  from  the  knowledge  of  those  to  whom  fear  is 
of  use,  that,  in  their  dread  of  punishment,  they  may  refrain 
from  sin.  This  we  ought  to  leave  entirely  to  the  knowledge 
of  God  alone,  not  only  whose  mercies,  but  ako  whose  chastise- 
ments also  are  nicely  balanced,  and  He  knows  whom,  when, 
and  how  long  He  ought  to  judge.  And  let  our  language  be 
such  as  alone  benefits  human  frailty.  O  Lordj  rebuke  me  not 
in  Thy  indignation^  nor  chastise  me  in  Thy  wrath.  And  as  we 
believe  that  the  torments  of  the  devil,  and  of  all  those  who  deny 
(the  Lord),  and  of  tlie  impious,  who  have  said  in  their  hsartSj 
There  is  no  Gody  are  eternal,  so  also  do  we  think  that  the  sen- 
tence of  the  judge  upon  sinners  and  impious  men,  but  still  Chris- 
tians, whose  works  are  to  be  tried  and  purged  in  fire,  is  tempered 
and  mixed  with  clemency.**  ■ — T  iv.  Z,  xviii.  in  Isau  in  fine. 
^^  Death  is  that  whereby  the  soul  is  separated  from  the  body ; 
hell  is  the  place  wherein  souls  are  shut  up,  either  in  refresh- 
ment, or  in  pain,  according  to  the  nature  of  their  deserts." " — 
T  vi.  L.  iii.  Com.  in  Osee.  ool.  152.  See  also  T.  i.  Comm.  in 
Matt.  col.  28. 

'  Refrigeria. 

•  Sic  peocatonim  atque  impioram  (in  Tetnstiori  MS,  Amhres,  "sic  pee- 
eatornm  etiam  Christianorum,  quorum)  et  tamen  Ghristianonim,  quorum 
opera  in  igne  probanda  sunt  atque  purganda,  moderatam  arbitramur  et 
mixtam  clementiie  sententiam  Judicis. 

'  Infernus,  loous  in  quo  anima  reoluduntur,  sive  iu  lefrigerio,  sive  m 
pcsnisy  pro  qualitate  meritorum. 


PRAYERS  FOR  THE  DEAD.  179 

St.  J.  ChktsostoMj  G.  C. — "  In  the  world  ye  shall  Tuwe  dis- 
tress {St.  John  xvi.)  But  nothing  like  this  is  said  of  those 
that  are  there,  but  all  the  contrary  ;  grief,  sorrow  and  sighing 
havefied  away  {Isa.  xxv.) ;  and  that  they  shall  come  from  the 
East  and  from  the  West,  and  shall  recline  in  the  bosom  of 
Abraham,  and  Isaac  and  Jacob  [St.  Matt,  viii.) ;  and  that  there 
is  a  spiritual  bridechamber,  and  shining  lamps,  and  a  transla- 
tion to  heaven.  Why  then  dost  thou  put  to  shame  the  de- 
parted ?  Why  dispose  others  to  fear  and  tremble  at  death  ? 
Why  cause  many  to  accuse  God,  as  though  He  had  done  very 
many  4readf ul  things  \  Yea  rather  why  after  this  dost  thou 
invite  the  poor,  and  beg  of  priests  to  pray  ? 

"  *  In  order,'  you  say,  ^  that  he  that  is  dead  may  depart  into 
rest ;  in  order  that  he  may  have  the  judge  propitious.' '  For 
these  things  then  art  thou  mourning  and  wailing.  ...  *  And 
to  whom,'  you  say,  *  shall  we  leave  our  garments,  to  whom  our 
houses,  our  servants  and  our  lands  ? '  To  him  again,  and  in 
a  safer  way,  than  if  he  were  living :  for  there  is  nothing  to 
hinder  this.  For  if  even  the  barbarians  bum  with  the  dead 
their  property,  much  more  is  it  just  that  thou  send  away 
with  the  dead  his  property,  not  that  it  be  reduced  to  ashes, 
like  those,  but  that  it  may  invest  him  with  more  glory  ;  and 
if  indeed  he  departed  a  sinner,  that  it  may  loose  his  sins,* 
but  if  a  just  man,  that  it  may  become  an  increase  of  reward 
and  recompense." — T.  vii.  Horn.  xxxi.  in  MaM.  n.  4,  pp. 
409-10.     See  also  T.  vi.  Horn.  xxviii.(a/.  xxix.^  n.  S,p.  381. 

*'  Not  in  vain  are  oblations  made  on  behalf  of  the  departed ; 
not  in  vain  supplications ;  not  in  vain  alms.*  AH  these  things 
has  the  Spirit  ordained,  wishing  us  to  be  aided  by  each  other. 
For  observe,  he  is  aided  by  thee ;  and  thou  art  aided  by  him. 
Thou  hast  not  considered  money,  impelled  to  do  something 

'  IlapaKaXeH  iepea^  ev^adOat;  tva  eli  dydicav6iy  diteXO^,  gn^div, 
6  rereXevrr^xoo^y  tva  tXeoo  6xv  ^ov  6ixa6Trfv. 

^''Iva  fcXeiova  rovro)  itepificcXp  do^ar,  xai  ei  fjLhv  duaprookoi 
dicrfXBev,  tva  rd  d^apTTJfiara  Xv6p, 

•  Ovx  ^/x^  TTpodqfopai  viekp  rooy  dTeeXOoyraov  yiyoyrat^  ovx  eix^ 
ixBTTfpiaiy  ovx  eixg  kXerffioCvyat, 


180  PUBGATORT  AND 

generons ;  and  thou  to  Iiim  hast  become  the  canfie  of  salvar 
tion/  and  he  to  thee  of  ahnsgiving.  Doubt  not  but  he  will 
reap  some  profit.  Xot  unadvisedly  does  the  deacon  cry  out, 
^  For  the  departed  in  Christ,  and  for  those  that  are  making  a 
memorial  of  them.'  It  is  not  the  deacon  that  utters  this  sen- 
tence, but  the  Holy  Spirit,  I  mean  his  gift.  What  sayest 
thou  ?  The  sacrifice  is  in  the  hands  (of  the  priest),  and  all 
things  lie  to  open  view  fairly  disposed ;  angels,  archangels  are 
present ;  the  Son  of  God  is  present ;  all  stand  with  so  great 
awe ;  they  stand  by  crying  aloud,  whilst  all  the  rest  are  silent ; 
and  thinkest  thou  that  all  this  is  done  in  vain.  Then  too  is  all 
the  rest  in  vain,  both  what  is  offered  for  the  Church,  and  what 
for  the  priests,  and  what  for  the  fulness  ?  ■  Not  so ;  but  all  is 
done  with  faith.  What,  thinkest  thou,  that  oblation  is  made 
for  the  martyrs,  because  they  are  named  at  that  hour  ?  Though 
they  be  martyrs,  yea,  though  above  martyrs,  great  is  the  honor 
to  be  named  when  the  Lord  is  present ;  when  that  death  is 
consummated  ;  that  awful  sacrifice  ;  these  ineffable  mysteries. 
For  see;  that  awful  mystery, — ^that  God  gave  Himself  for 
the  world,  is  announced ;  with  that  marvel  seasonably  does 
He  bring  to  mind  those  that  have  sinned.  For  as,  when  the 
trophies  of  kingly  victories  are  carried  forth,  both  they  who 
had  a  share  in  the  victory  have  their  praises  then  celebrated, 
and  they  who  are  in  bonds  are  liberated  on  account  of  the 
occasion ;  but,  when  that  occasion  has  passed  by,  he  that  has 
gained  nothing,  thenceforward  derives  no  benefit  from  it, — so 
also  in  sooth  here,  this  is  the  season  of  trophies :  for,  says  he, 
As  often  a%  you  shall  eat  this  breads  you  show  forth  the  death 
of  the  Lord,  For  another  cause  do  we  make  mention  of 
martyrs,  and  this  in  testimony  of  our  faith  that  the  Lord  is 
not  dead,  and  that  this,  his  having  become  a  dead  man,  is  a 
sign  that  death  is  dead.  Knowing  these  things,  let  us  think 
what  consolations  we  are  able  to  afford  to  the  departed  ;  in- 


» TTtlp  rod  icXtfpoopiaToi  ;    Perhaps  "  those  who  fill  the  church."    See 
Ben,  Ed,  in  loco. 


PRAYERS  rOR  THE  DEAD.  181 

stead  of  tears,  lamentations  and  monuments ;  alms,  prayers, 
oblations,  that  so  both  they  and  we  may  attain  to  the  pro- 
mised blessings." — T.  ix.  in  Acta  Ajpost  Horn.  xxi.  n.  4,  j?. 
188-9/ 

1  The  following  curioas  passage  occurs  earlier  in  the  same  homily: 
"  Wonldst  thou  learn  that  this  (death)  is  not  the  time  for  tears  ?  This  is 
that  great  mystery  of  the  wisdom  of  God.  The  soul  goes  forward  in  haste 
to  its  Lord,  as  though  it  were  leaving  a  dwelling.  .  .  .  Tell  me»  why  dost 
thou  lament  ?  For  dost  thou  thus  only  over  sinners?  .  .  .  This  man  has 
squandered  away  his  whole  life  in  vain;  neither  did  he  live  a  single  day  for 
himself,  but  for  pleasure,  for  luxury,  for  avarice,  for  sin,  for  the  devil. 
Shall  we  not  bewail  such  a  one?  Tell  me:  shall  we  not  try  to  snatch  him 
from  his  dangers?  For  it  is  in  our  power,  it  is  indeed  in  our  power,  if  we 
choose,  for  his  punishment  to  be  lessened.  If  we  pray  continually  for  him; 
if  we  give  alms,  even  though  he  himself  be  unworthy,  yet  will  God  hear  us. 
If  for  Paul's  sake  He  saved  others,  and  for  the  sake  of  other  men  He  has 
spared  olliers,  why  will  He  not  for  our  sakes  do  the  same?  But  out  of  liis 
wealth ;  out  of  thine  own ;  out  of  what  source  thou  pleasest,  aid  him.  Pour 
in  oil — yea,  rather,  water.  Has  he  not  alms  of  his  own  to  offer?  Then  at 
least  let  him  offer  those  of  his  relations.  Has  he  not  alms  that  have  been 
given  by  himself,  at  least  let  him  have  them  given  for  him.  Thus  with  con- 
fidence will  his  wife  petition  for  him,  having  put  down  his  ransom  {Xvrpoy) 
for  him.  The  more  sins  he  has  been  subject  to,  so  much  the  more  does  he 
stand  in  need  of  alms.  And  not  for  this  cause  only,  but  that  he  has  not 
equal  power,  nay,  far  less.  For  it  is  not  the  same  for  him  to  do  a  thing 
himself,  and  for  another  to  do  it  for  him.  As  then  the  power  is  less,  let  us 
make  it  greater  by  the  abundance  of  it  (alms).  Let  not  our  solicitude  be 
about  his  tomb,  and  his  funeral  rites.  Place  widows  round  him ;  that  is 
the  most  Important  funeral  rite.  Tell  them  his  name;  bid  them  all  put 
up  their  prayers  and  supplications  for  him.  This  will  propitiate  God;  even 
though  not  by  himself,  but  another  for  his  sake  is  the  cause  of  almsgiving. 
And  this  is  an  evidence  of  the  mercy  of  God.  Widows  standing  round  and 
weeping,  are  able  to  snatch  not  from  present,  but  even  from  that  future 
death.  Many  have  been  benefited  by  alms  given  for  them  even  by  others. 
For  though  not  a  complete,  yet  have  they  experienced  some  consolation : 
since,  if  this  be  not  so,  how  are  little  children  saved?  Wliereas  in  their 
case  they  contribute  nothing,  but  their  parents  all ;  and  women  have  often 
had  children  vouchsafed  them,  though  those  children  on  their  parts  con- 
tribute not  anything.  God  has  given  us  many  ways  of  being  ^ved,  only 
let  us  neglect  them  not.  *  But  what,'  you  say,  *  if  one  be  poor  ?*  Again,  I 
say,  the  quantity  of  the  alms  is  not  reckoned  from  what  is  given,  but  from 
the  will.  Only  give  not  less  than  thine  ability,  and  thou  hast  discharged 
the  whole.  *  But  what,'  you  say,  '  if  he  be  solitary  and  a  stranger,  and 
have  no  one  (to  aid  him)  V  Tell  me,  why  has  he  no  one?  For  this  very 
thing  does  he  pay  the  penalty,  that  he  has  no  one  so  friendly,  so  virtuous. 
This  happens  in  our  case,  in  order  that  if  we  ourselves  be  not  virtuous,  we 
may  take  care  to  have  companions  and  friends  that  are  virtuous,  and  wife 
and  child,  as  reaping  some  benefit  even  for  their  sakes:  reaping  indeed  little. 


182  PUBGATOBY  AND 

"  ^  Bnt  I  know  not,'  you  say,  *  whither  he  has  gone.'  Where- 
fore know  yon  not ;  tell  me  ?  For,  whether  he  lived  well  or 
otherwise,  it  is  evident  whither  he  will  go.  *  For  this  very 
reason,'  yon  say,  ^  do  I  lament ;  because  he  departed  a  sinner.' 
This  is  bnt  a  pretext  and  excuse.  For,  if  on  this  account  thon 
bewailest  him  that  is  departed,  it  was  thy  duty  to  reform  and 
correct  him  whilst  he  was  alive.  But  thou  everywhere  lookest 
to  what  concerns  thyself,  not  him.  But  if  even  he  departed 
a  sinner,  even  on  this  account  one  ought  to  rejoice  that  he  was 
cut  short  in  his  sins,  and  added  not  to  the  evil ;  and  to  help 
him,  as  far  as  possible,  not  by  tears,  but  by  prayers,  and  sup- 
plications, and  alms,  and  oblations.'  For  these  things  have 
not  been  inconsiderately  devised,  nor  do  we  in  vain  make  com- 
memoration of  the  departed  during  the  divine  mysteries,  and 
approach  (God)  in  their  behalf,  beseeching  the  lamb  that  lies 
(before  us),  who  taketh  away  the  sins  of  the  world,  but  that 
some  consolation  *  may  therefore  arise  to  them.  Nor  in  vain 
does  he  that  stands  by  the  altar,  when  the  awful  mysteries  are 
being  celebrated,  cry  out — ^  For  all  that  have  fallen  asleep  in 
Christ,  and  for  those  who  are  performing  commemorations  in 
their  behalf.'  For  if  there  were  no  commemorations  made  for 
them,  these  words  would  not  have  been  spoken  ;  for  our  ser- 
vices are  not  mere  scenery.  God  forbid !  for  by  the  ordinance 
of  the  Spirit  these  things  are  done.  Let  us,  therefore,  help 
them,  and  perform  commemorations  for  them.  For  if  the 
father's  sacrifice  purged  Job's  children,  why  dost  thou  doubt, 
whether,  when  we  too  offer  up  for  the  departed,  some  con- 
solation •  accrues  to  them  ;  for  God  is  wont  to  grant  favors  to 
those  (others)  who  ask  for  others.     And  this  Paul  signified, 

but  something  nevertheless.  If  thy  care  be  to  marry,  not  a  rich  but  a  re- 
ligious wife,  thou  shalt  enjoy  this  consolation:  in  like  manner,  if  thy  care 
be  to  leave  behind  thee,  not  a  rich  but  a  religious  son,  and  a  chaste  daugh- 
ter, so  also  shalt  thou  enjoy  this  consolation.  If  these  things  be  thy  care» 
thou  also  wilt  be  the  same.  And  this  too  is  a  part  of  virtue,  to  choose  such 
persons  as  friends,  as  wife,  as  child." — Ih,  I,  c.  n.  3, 4,  pp.  186-8. 

'  BorfielVy  a&i  ar  dov  re  j^  .  .  .  evx<xti  xai  ixerrjpicKtiy  xai  kXeif^ 
fiodvvati,  xai  npo6<popal%. 

*  UapapivUa,  >  UapajuMa. 


PRAYERS  FOB  THE  DEAD.  188 

saying  that,  In  a  Tnamfold  person  yov/r  gift  towards  vs^  be- 
stowed by  mcmt/j  thanks  may  be  given  in  yowr  behalf  (2  Cor. 
i.  11).  Let  us  not  then  grow  weary  of  helping  the  departed, 
of  offering  op  prayers  for  them,  for  even  the  common  expia- 
tion of  the  world  lies  (before  us).*  By  this  made  confident, 
we  then  pray  for  the  world,  and  name  them  with  martyrs, 
with  confessors,  with  priests.  Yea,  for  one  body  are  we  all, 
although  some  members  are  more  glorious  than  others.  And 
it  is  possible  to  gather  from  all  sides  pardon  for  them, — ^from 
the  prayers — from  the  gifts  (offered)  in  their  behalf — from 
those  who  are  named  with  them.  Why  then  dost  thou  grieve, 
why  lament,  when  it  is  possible  to  gather  so  much  pardon  for 
the  departed  ? "  • — T.  x,  Horn,  xli.  in  Ep.  1,  ad  Corin.  n.  4, 5, 
pp.  457-8. 

"  Grieve  for  those  who  departed  in  wealth,  and  who  thought 
not  of  any  solace  for  their  souls  from  that  wealth,  who  had  the 
power  to  be  washed  for  their  sins  and  would  not.  .  .  .  Let  us 
grieve  for  these ;  let  us  aid  them  according  to  our  power ;  let 
us  think  of  some  help  for  them,  small  indeed,  but  still  able  to 
aid.  How,  and  in  what  way  ?  Both  by  praying  ourselves, 
and  entreating  others  to  make  prayers  for  them ;  giving  con- 
tinually to  the  poor  for  them.  This  thing  contains  some  solace. 
For,  hearken  to  God  saying,  I  wiU  protect  this  city  for  rrvy 
awn  sake,  and  for  my  servant  David's  sake  (4  Kings  xx.  6). 
If  the  memory  only  of  a  just  man  had  so  much  power,  when 
deeds  also  are  done,  how  will  they  not  avail  ?  Not  in  vain 
have  these  things  been  by  law  ordained  by  the  Apostles,* 
that  a  commemoration  of  the  departed  take  place  at  the 
awful  mysteries.  They  know  that  much  gain  accrues  to  them, 
and  great  assistance.*  For  when  the  whole  people  stands 
with  hands  uplifted,  a  priestly  assembly,  and  the  awful  sacrifice 
lies  to  open  view,  how  shall  we  not  propitiate  God  when  sup- 

*  Td  Kotvor  TTfi  oiHovfiirTf^  xefrat  xaBdp6tov, 

•  TodavTTfy  dwardy  dvyyvoo/irfv  dvvayayetv  rqSi  diteXBoyrt. 

•  Ovx  eiTcg  ravra  hyopic^iTrfitf  i&nd  rdoy  ^AitodroXooy,  to  krci, 

*  I6a6ty  avroti  «oA.t)  x^pSoi  ytyo/i^yoy,  leoXXify  rrjy  Gog>€Xetay» 


184  PURGATORY  AND 

plicating  in  their  behalf  ?  But  this  indeed  concerns  those  who 
have  departed  in  the  faith ;  but  the  catechumens  are  not  even 
accounted  worthy  of  this  solace,  but  are  deprived  of  all  such 
assistance,  save  one.  And  what  is  this  ?  It  is  in  our  power 
to  give  to  the  poor  for  them.  This  effects  a  certain  refresh- 
ment '  unto  them.  ...  As  we  pray  for  living  men,  who  are  in 
nothing  different  from  the  dead,  so  may  we  also  pray  for  these 
(the  dead)." — T.  xi.  Horn,  iii.  in  Ep.  ad  Philipp,  n.  4,  pp. 
260-1.  See  also  the  extracts  given  under  ^^  Sacrifice^'^^  from 
T.  i.  L,  vi.  de  Sdcerdotio ;  T.  xi.  Horn.  iii.  in  Ep.  ad  Philipp, 

Apostolical  CoNSTmmoNs,  G.  C. — See  the  extracts  given 
under  "  Saorifice^^^  from  L,  vi.  c.  xxx. 

"  We  further  offer  to  Thee  also  for  all  those  holy  persons 
who  have  pleased  Thee  from  the  beginning — ^patriarchs,  pro- 
phets, righteous  men,  apostles,  martyrs,  and  all  those  whose 
name  Thou  knowest.  .  .  .  Let  us  be  mindful  of  the  holy  mar- 
tyrs, that  we  may  be  found  worthy  to  be  partakers  of  their 
trial.  Let  us  pray  for  those  who  have  departed  in  the  faith." 
— Lih,  viii.  n.  13. 

"  Let  us  pray  for  all  our  brethren  that  are  at  rest  in  Christ, 
that  God,  the  lover  of  mankind,  who  has  received  his  soul,  inay 
forgive  him  every  sin,  voluntary  and  involuntary,  and  become 
merciful  and  gracious  to  him,  may  place  him  in  the  land  of  the 
pious,  who  art  sent  unto  the  bosom  of  Abraham  and  Isaac  and 
Jacob,  with  all  those  that  have  pleased  Him,  and  done  His  will 
from  the  beginning  of  the  world,  whence  sorrow,  grief,  and 
lamentation  are  banished.  ...  Do  Thou  now  also  look  upon 
this  Thy  servant,  whom  Thou  hast  selected  and  received  into 
another  state,  and  forgive  him  if  voluntarily  or  involuntarily 
he  has  sinned,  and  afford  him  merciful  angels,  and  place  him 
in  the  bosom  of  the  patriarchs  and  prophets  and  Apostles,  and 
of  all  those  that  have  pleased  Thee  from  the  beginning  of  the 
world,  where  is  no  grief,  sorrow,  or  lamentation,  but  the  peace- 
able reign  of  the  godly,  and  of  those  that  therein  see  the  glory 
of  Thy  Christ."— /Jirf.  Z.  viii.  n.  41. 

>  Tivct  leapcxiwxTfv, 


PRAYERS  FOR  THE  DEAD.  185 

"Now  when  you  are  invited  to  their  memorials,  do  you  feast 
with  good  order  and  the  fear  of  God,  as  being  able  to  intercede 
also  for  those  that  are  departed." — Ihid.  n,  44. 

Thibd  Council  op  Cabthage,  L.  C. — ^This  council,  held  in 

397,  decrees :  "  That  the  sacraments  of  the  altar  are  not  to 
be  celebrated  save  by  persons  who  are  fasting,  except  on  the 
one  anniversary  day,  on  which  the  Lord's  supper  is  celebrated. 
For  if  a  recommendation  is  to  be  made  of  any,  whether  bishops, 
or  clerics,  or  others,  who  have  departed  after  mid-day,  let  it  be 
made  by  prayers  only,  if  they  who  make  (that  recommenda- 
tion) are  found  to  have  already  dined." — Can,  xxix.  cd.  1171. 
T.  ii.  Lahbe. 

FoxjBTH  CoiTNOiL  OF  Caethage,  L.'0. — ^This  council,  held  in 

398,  decrees,  that  "  Penitents,  who  attentively  comply  with  the 
laws  of  penitence,  if  they  chance  to  have  died  on  a  journey,  or 
at  sea,  where  aid  could  not  be  rendered  them,  the  memory  of 
them  is  to  be  recommended  both  by  prayers  and  oblations."  * 
—Ccm.  Ixxix.  ool.  1206.    Latibe,  T.  ii. 

OENTirBY  V. 

St.  Augxtsttne,  L.  0. — "  Lay,"  she  says  (his  dying  mother, 
St.  Monica),  "  this  body  anywhere ;  let  not  the  care  of  it  any 
way  disturb  you :  this  only  I  request  of  you,  that  you  would 
remember  me  at  the  altar  of  the  Lord,  wherever  you  be."  And 
when  she  had  delivered  this  sentiment  in  what  words  she 
could,  she  was  silent,  and  was  exercised  by  the  increasing  dis* 
order."— T.  i.  Z.  ix.  Confess,  n.  27,  ool.  285. 

"  And  behold  the  corpse  was  carried  away ;  we  went  and 
returned  without  tears.  For  neither  in  those  prayers  which 
we  poured  forth  unto  Thee,  when  the  sacrifice  of  our  price  was 
offered  for  her,*  the  corpse  feeing  placed  by  the  grave's  side 
before  being  deposited  therein,  as  the  custom  there  is,  not  even 
in  those  prayers  did  I  weep." — Ih.  n.  32,  col.  287. 

>  Memoria  eorum  et  orationibus  et  oblationibus  oommendetar. 
'  Tantum  illud  tos  rogo,  nt  ad  Domini  altare  memineritis  mei  ubi  fueritis. 
*  Keqae  in  els  precibus  quae  tibi  f  andimus,  oum  oflerretor  pro  ea  saorl- 
floium  pretii  noBtri  (our  ransom). 


1S4  PTBGATOST  A2n> 


'^Bct  L  mrlieait  brin^  dov  haled  of  that  msBd.  in  wbidi 
a  eanul  feeliTiz  rol^xt  hire  been  bbmed,  ponr  forth  to  thee, 
our  Gyl  f-^  that  iiit  eerrant  a  fir  di^erent  kind  of  tears,' 
lUrmiiiZ  {rom  a  fpirit  shaken  bj  the  eons-iendoii  of  the  dan* 
fgen  iA  everr  iool  vfaieh  dieiA  im  Adam,  Altlioagh  die^  having 
been  rir:!i^  in  Christ  eren  vhen  not  as  ret  refeased  from  the 
ile»h,  fto  lived  aa  that  Thr  name  is  praised  in  her  faith  and 
manneri.  ret  date  I  not  aar,  that,  from  the  time  that  Thon  re- 
generated^t  her  br  baptian,  no  word  has  iasned  from  her 
month  against  Thj  preeept.  And  it  vas  said  br  the  trntib,  Thj 
8on,  Wl^jnoever  $haU  $ay  to  his  hviAer.  Aom  foot^  AaU  he 
guiUy  of  l^dl  jire.  And  woe  even  to  the  piaiseworthv  life  of 
men^  if  laying  aside  mercy,  Thon  examine  it.  ...  I  therefore, 

0  my  praiise  and  my  life,  God  of  my  heart,  having  laid  aside 
for  awhile  her  good  actions,  for  which  I  give  thanks  to  Thee 
with  joy,  do  now  beseech  Thee  for  the  sins  of  my  mother ;  * 
bear  me  throogh  the  medicine  of  onr  wounds,  who  hnng  npon 
tlie  wrxKl,  and  who  sitting  ai  Thy  right  hand  maieth  ini^ree^- 
$ion  to  Tli^je  for  us  {Rom.  viiL)  I  know  that  she  dealt  mend- 
fully,  and  from  her  heart  forgarse  her  debtors  their  debts ; 
do  Thon  also  forgive  her  her  debts,  if  she  contracted  any  dur- 
ing m  many  years  after  the  water  of  salvation.  Forgive,  O 
Lord,  forgive,  I  beseech  Thee ;  enter  not  into  judgmeut  with 
her  {Ps.  cxlii.)  Let  mercy  exalt  herself  above  judgment 
{Jam^  ii.)  .  .  .  And,  I  believe,  Thon  hast  already  done  what 

1  Jxjg  Thee,  but  the  free^cfferings  of  my  m^mth  €tcoeptj  O  Lord, 
(Ps.  cxviii.)  For  she  (St.  Monica),  the  day  of  her  dissolution 
being  at  Iiand,  bestowed  not  a  thought,  &c.  [For  continua- 
tion see  tlie  first  extract  under  "  The  JEiicharist.^^  He  con- 
tinucB :]  Let  none  sever  her  from  Thy  protection.  Let  neither 
the  lion  nor  the  dragon  interpose  himself  by  force  or  fraud ; 
for  neither  will  she  answer  that  she  owes  nothing,  lest  she  be 
convicted  and  obtained  by  the  crafty  accuser :  but  she  will  an- 
swer that  her  debts  a/re  forgiven  by  Him,  to  whom  none  may 

I  Fundo  tibi,  Deos  noster,  pro  ilia  famula  longe  aliad  lacrTmamm  genus. 
'  Nunc  pro  peccatis  matris  men  deprecor  te. 


PRAYERS  FOR  THE  DEAD.  187 

repay  that  which  He,  who  owed  nothing,  paid  for  ns.  May 
she  then  be  in  peace  with  the  husband^  before  whom  to  none, 
and  after  whom  to  none  was  she  married.  .  .  .  And  inspire, 
my  Lord,  my  God,  inspire  Thy  servants  my  brethren,  Thy 
sons  my  masters,  whom  with  voice,  and  heart,  and  pen  I 
serve,  that  as  many  as  shall  read  these  words  may  remember 
at  Thy  altar  Monica  Thy  servant,  with  Patricias,  her  some- 
time husband,*  by  whose  flesh  Thou  didst  introduce  me  into 
this  life,  how,  I  know  not.  May  they  with  pious  affection 
remember  my  parents  in  this  transitory  light,  and  my 
brethren  under  Thee  our  Father  in  our  Catholic  Mother, 
and  my  fellow-citizens  in  the  eternal  Jerusalem,  .  .  .  that 
so,  what  she  made  her  last  request  to  me,  may  be  granted  to 
her  more  abundantly  through  my  Confessions  than  through 
my  prayers,  in  the  prayers  of  many."  • — Ihid.  Z.  c.  n.  34-7, 
col.  288-90. 

"  Bebuke  me  not,  O  Zardj  in  Thy  indignation.  May  I  not 
be  amongst  those  to  whom  Thou  wilt  say.  Go  into  everlasting 
f/re^  which  was  prepared  for  the  devH  a/nd  hie  angde.  Nor 
chastise  me  in  Thy  wrath;  that  Thou  mayest  purify  me,  and 
make  me  such,  that  I  may  no  longer  need  that  amending  fire, 
which  is  for  those  wJio  shall  be  saoed  yet  so  as  hy  fire? 
Wherefore ;  but  because  they  here  build  upon  the  foundation, 
wood^  hay^  stable  t  but  had  they  built  gold^  silver^  jpreoiotis 
stonesy  they  would  be  safe  even  from  both  fires  ;  not  only  from 
that  eternal  fire  which  will  torment  the  impious  for  ever,  but 
also  from  that  which  will  chasten  (amend)  those  who  shall  be 

1  Et  inspira,  Domine,  inspira  servis  tuis  .  .  .  ut  quotquot  hsBc  legerint, 
meminerint  ad  altare  tuum  Monnica^  famolie  tuce,  cum  Patricio  quondam 
ejus  cunjuge. 

*  Ut  quod  a  me  ilia  popoecit  extremum,  uberins  ei  pnest«tnr  in  multornm 
oiationibtts,  per  confeasiones,  quam  per  orationes  meas. 

*  Cui  jam  emendatorio  igne  non  opus  sit,  propter  illos  qui  salvi  emnt, 
do  tamen  quasi  per  ignem.  This  text  is  applieid  similarly,  earlier  in  the 
same  volume,  In  Fib.  yL  n.  8,  eol,  84:  "  Arguuntnr  autem  die  judicii  omnes 
qui  non  habent  fundamentum  quod  est  Christus;  emendantur  autem,  id  est 
purgantur,  qui  huic  fundamento  supenedificant  lignum,  foenum,  stipulam; 
detrimentum  enim  patientur,  sed  saiyi  erunt  tanquam  per  ignem. 


188  PURGATORY  AND 

saved  by  fire.  For  it  is  said,  But  he  himsdf  shall  he  sa/oedj 
yet  80  as  hyjire.  And  because  it  is  said,  Ife  shall  be  sa/vedj 
that  fire  is  despised.  Yet,  assuredly,  though  saved  by  Jirey 
t  still  will  that  fire  be  more  grievous  than  anything  that  man 
can  suffer  in  this  life."  * — T.  iv.  in  Ps.  xxxvii.  ».  3,  col.  418- 
19.  See  also  T,  v.  Serm.  clxxii.  n.  2,  3,  coL  1196-7,  under 
<^  Sacrifice  of  the  Mass?' 

"  Your  first  proposition  is  :  *  Whether  they,  who  are  sinners 
after  baptism,  go  forth  at  length  from  helL     For,'  you  say, 

*  the  opinion  of'  a  few  on  this  matter  is  different,  they  an- 
swering, that  as  the  rewards  of  the  just,  so  the  torments  of 
the- wicked,  have  no  end.  For  they  would  fain  maintain  that 
the  punishment  is  perpetual,  as  is  the  reward.  Against- whom 
on  the  other  hand  is  pleaded  that  evangelical  sentence  which 
says,  thou  shalt  not  go  thence  until  thou  repay  the  last  farthing 
{Matt,  V.  26).  It  follows,  therefore,  that  this  having  been  repaid^ 
he  may  go  thence.  We  believe  this  also  by  the  decision  of  the 
Apostle,  who  says.  Bill  he  himsdf  shall  he  sa/ved^  yet  so  as  by 
fire  (1  Oor.  iii.)  But  since  we  read  elsewhere,'  you  say,  *  and 
he  knew  her  not  untU  she  brought  forth  {Matt.  i.  25),  which 
{until)  we  cannot  interpret  in  this  way,  we  wish  to  be  made 
certain  in  this  matter.'  ,  Thus  far  is  your  proposition.  To 
which  I  answer  out  of  my  Book  entitled  ^On  Faith  and 
Works,'  wherein  I  have  spoken  on  this  subject  as  follows  : — 

*  James,  I  say,  is  so  vehemently  hostile  to  those  who  think  that 
faith  without  works  is  of  avail  to  salvation,  as  to  compare 
them  to  demons,  saying,  27iou  believest  that  there  is  one  Ood; 
than  dost  weUj  the  devils  also  believe  and  tremble  (li.  19).  He 
also  says  that  Faith  vyithout  works  is  dead.  How  much,  then, 
are  they  deceived,  who,  from  a  dead  faith,  promise  themselves 
everlasting  life  %  Wherefore  we  must  diligently  attend  how 
that  sentence  of  the  Apostle — ^a  sentence  difficult  to  be  under- 

^  Non  solum  de  illo  ceterno  igne  qui  in  letemum  cruciatams  est  impio8» 
Bed  etiAm  de  illo  qui  emendabit  eos  qui  per  ignem  salvi  erunt.  Dicitur 
enim,  Ipse  autem  salvus  erit,  sic  tamen  quasi  per  ignem.  £t  quia  dicitur 
scdvus  erttf  contemnitur  ille  ignis.  Ita  plane  quamvis  salvi  per  ignem,  gra- 
▼ior  tamen  erit  ille  ignis,  quam  quidquid  potest  homo  pati  in  bac  vita. 


PRAYERS  FOR  THE  DEAD.  189 

stood^s  to  be  taken,  where  he  says.  Other  foundation  no  mem 
can  lay  hut  that  which  is  laid,  &c.  (1  Oor.  iii.  11-15) :  which 
some  persons  think  is  to  be  understood  in  such  wise,  that  they 
who,  to  the  faith  wiiich  is  in  Christ,  add  good  works,  are  to  be 
thought  to  build  on  this  foundation,  gold,  silver,  predovs 
atones ;  but  they,  wood,  hay,  stubble,  who,  whereas  they  have 
the  same  faith,  do  evil  works.  Whence  they  fancy  that  these 
persons,  by  certain  pains  of  fire,  can  be  purged  so  as  to  par- 
take of  salvation  by  the  merit  of  that  foundation."  [He  ad- 
mits that  this  opinion  is  "  held  by  Catholics,  who  seem  to  be 
deceived  by  a  certain  human  compassion  "  {n.  10,  col.  218),  but 
he  refutes  it  from  the  custom  of  the  Church  in  refusing  bap- 
tism to  habitual  and  unrepenting  sinners  {n.  4,  col.  212),  and 
from  numerous  passages  of  Scripture — as  1  Cor.  xiii.  2 ;  vi. 
9-10 ;  Oal.  v.  19-21 ;  1  Peter  iii.  21,  &c. ;  which  texts  being 
plain,  and  clearly  opposed  to  this  opinion,  are  to  guide  our 
interpretation  of  that  difficult  passage  of  St.  Paul  {n.  5,  col. 
214).  He  then  proceeds  to  a  careful  examination  of  that  text : 
tha  foundation  is  Christ,  the  faiih,  that  is,  which  loorketh  by 
charity ;  he  builds  thereon  gold,  silver,  and  precious  stones, 
who  observes  not  merely  the  commandments,  but  keeps  what 
we  call  the  evangelical  councils,  whereas  he  builds  wood,  hay, 
and  stuhble,  who  observes  the  former,  but  not  the  latter  {<iol. 
215-16,  218-19),  whilst  he  who  observes  not  even  the  command- 
ments, loses  the  foundation,  as  interpreted  above,  faith,  that 
is,  that  worketh  by  charity.  He  who  observes  both  the  com- 
mandments and  the  councils  could  suffer  no  loss  from  the 
burning  fire ;  though  understanding,  as  we  may,  he  says,  the 
fire  of  trials,  &c.  endured  here,  both  the  perfect  and  imper- 
fect pass  through  it,  and  are  tried  by  it.  But  besides  this^r^ 
of  tribulation  endured  Jiere,  the  passage  may  also  refer  to  a 
fire  endured  in  another  world.]  "  For  that  some  such  thing 
takes  place  even  after  this  life  is  not  incredible  ;  and  whether 
this  be  the  case  may  be  inquired :  and  it  may  either  be  found, 
or  be  hidden  from  us,  that  some  faithful  persons  are  samed  by 
a  certain  purgatorial  ^d,  sooner  or  later,  in  proportion  as  they 


190  PTTRGATOEY  AND 

have  more  or  lees  loved  perishable  goods ;  *  not,  however,  such 
of  whom  it  is  said,  Thou  shall  not  possess  the  kingdom  of  Oodj 
unless  those  same  crimes  be  forgiven  them  as  soitablj  peni- 
tent [He  gives  a  similar  answer  to  the  text,  He  shall  not  go 
out  thence,  until  he  repay  the  last  farthing.]  Your  second 
question  is,  whether  ^  the  oblation  which  is  made  for  those  who 
are  at  rest  confers  any  beuefit  on  their  souls.'  ...  I  have  said 
something  on  this  matter  in  the  book  which  I  lately  wrote  to 
Paulinus,  bishop  of  Nola,  on  occasion  of  his  consulting  me, 
whether  burial  in  places  dedicated  to  martyrs  is  of  any  benefit 
to  the  spirits  of  the  dead.  From  that  book  is  the  following,' 
which  I  insert  in  this  letter  to  you  : — ^  I  have  been  long,'  I  say, 
*  a  debtor  to  your  holiness,  my  fellow-bishop,  venerable  Pauli- 
nus, in  a  reply,  from  the  time  that  you  wrote  to  me,  ...  in- 
quiring if  it  is  of  profit,  to  a  person  after  death,  that  his  body 
is  buried  in  the  place  dedicated  to  the  memory  of  some  saint. 
.  .  .  You  say,  that  it  seems  to  you  that  these  impulses  of  re- 
ligious and  faithful  minds,  whose  care  extends  to  these  things 
for  their  own,  are  not  useless.  You  add  also,  that  it  cannot 
be  a  vain  thing,  that  the  universal  Church  has  had  the  custom 
to  pray  for  the  dead ;  *  so  that  thence  this  also  may  1)e  conjec- 
tured, that  it  is  of  benefit  to  a  man  after  death,  if,  by  the  faith 
of  his  friends,,  such  a  place  be  provided  for  the  burial  of  his 
body,  whereby  the  assistance  of  the  saints  seems  to  be  in  this 
way  also  sought  for.^  But  while  these  things  are  as  stated,  in 
what  way  what  is  said  by  the  Apostle  is  not  contrary  to  this 
opinion :  For  we  shaU  aU  stcmd  before  the  jvdgmerUrseat  of 
Christy  thai  every  one  may  receive  according  to  those  things 
which  He  has  done  m  the  hody^  whether  they  he  good  or  evil 

'  Tale  aliquid  etiam  post  banc  Titam  fieri  incredibile  non  est,  et  utram 
ita  sit,  qiueri  potest;  et  aut  inveniri,  aut  latere,  nonnullos  fideles  per  ignem 
quemdam  purgatoriuniy  quanto  magis  minnsye  bona  pereuntia  dilexemnt^ 
tanto  tardius  citiusque  salTari.  This  occurs  again  in  the  same  vol.  En- 
ehirid.  de  Fide,  Sp.  &c.  n.  18  (al,  68),  col.  882. 

•  It  occurs  in  the  treatise,  De  Cura  pro  Mortuie,  t  vi.  eol.  865-6-7,  In 
Princ. 

•  Universa  pro  defunctis  ecclesia  siipplicare  consnevit. 

•  In  quo  appareat  opitulatio  etiam  isto  modo  quaasita  sanctorunu 


PRAYERS  FOR  THE  DEAD.         '  191 

(2  Cori  v.),  yon  fiignify  that  yon  do  not  qnite  see.  Bnt  this 
qnestion  is  thns  solved,  that  by  a  certain  kind  of  life,  it  is 
gained,  whilst  living  in  this  body,  that  these  things  be  of  some 
aid  to  the  dead ;  and  throngh  this,  (uyoordAng  to  tho%e  things 
which  they  ha/oe  done  m  the  hody^  they  are  aided  by  those 
things  which  may  be  religionsly  done  for  them  after  (their 
departure  from)  the  body.  For  some  there  are  whom  these 
things  aid  not  at  all ;  whether  they  be  done  on  behalf  of  those 
whose  deserts  are  so  evil,  that  they  are  not  worthy  even  to  be 
aided  by  snch  things,  or  on  behalf  of  those,  whose  deserts  are 
BO  excellent,  that  they  need  not  snch  helps.  By  the  kind  of 
life,  therefore,  which  each  one  led  in  the  body,  it  is  effected 
that  whatsoever  things  may  be  pionsly  done  for  him,  either 
benefit  or  do  not  benefit  him,  when  he  has  quitted  the  body.' 
...  I  have  also  said  something  of  the  kind  to  Laurentius ;  it 
is  as  follows :  *  The  time,'  I  remark,  *  which  intervenes  be- 
tween the  death,  and  the  final  resurrection  of  man,  confines 
souls  in  hidden  receptacles,  according  as  each  one  is  deserving 
either  of  rest  or  of  sorrow,*  as  it  has  provided  whilst  living  in 
the  flesh.  Nor  is  it  to  be  denied  that  the  souls  of  the  departed 
are  relieved  by  the  piety  of  their  living  friends,  when  the. 
sacrifice  of  the  Mediator  is  offered  for  them,  or  alms  are  per- 
formed in  the  Church.  But  these  things  benefit  those  who 
merited,  when  living,  that  these  things  should  be  able  to  bene- 
fit them  afterwards.  For  there  is  a  certain  manner  of  living 
neither  so  good  as  not  to  require  these  things  after  death,  nor 
so  bad  as  to  be  incapable  of  being  benefited  by  them  after 
death;*  whilst  there  is  a  manner  of  living  so  advanced  in 
good  as  not  to  require  these  things :  and  again  there  is  another 
so  far  advanced  in  evil  as  to  be  incapable  of  being  helped  even 
by  these  things,  when  this  life  has  passed  away.     Let  no  one, 

^  Sicnt  unaqnsBqiie  digna  est  vel  reqnie  vel  cenunna. 

'  Neque  negaiidum  est  defunctorum  animas  pietate  snoram  Tirentinm 
relevari,  cum  pro  illis  sacrificinm  Mediatoris  offertur,  vel  eleemosynae  in  ec- 
desia  fiunt.  .  .  .  Est  enim  quidam  Tivendi  modus,  nee  tarn  bonus,  ut  non 
requirat  ista  post  mortem ;  neo  tam  malus  ut  ei  non  prosint  ista  post  mor- 
tem. 


192  PUBOATORT  AXD 

however,  hope  that  he  can  after  death  merit  before  God  what 
be  has  n^Iected  here.  These  things,  therefore,  which  the 
Church  is  used  to  do  to  recommend  the  departed,  are  not  op- 
posed to  the  apostolic  sentence,  wherein  it  is  said,  For  we  sJujtU 
all  stand  before  thejudgmerU^seai  of  Chrisij  &c.,  because  each 
one  whilst  living  in  the  body  acquired  for  himself  this  merit 
also,  that  these  things  should  be  able  to  benefit  him.  For 
these  things  do  not  benefit  all  persons ;  and  wherefore  do  they 
not  benefit  all  persons,  save  on  account  of  the  difference  of  the 
life  which  each  one  led  in  the  body !  When,  therefore,  sacri- 
fices, whether  of  the  altar,  or  of  certain  alms,  are  offered  for 
all  the  baptized  dead,  they  are,  for  the  veiy  good,  thanksgiv- 
ings ;  for  those  not  very  bad,  propitiations : "  for  the  very  evil, 
though  they  are  no  aids  to  the  dead,  they  are  some  sort  of  con- 
solation to  the  living.  WMIst  those  whom  they  benefit — they 
either  benefit  to  this  end,  that  the  forgiveness  be  complete,  or 
certainly  that  the  condemnation  itself  be  more  endurable."  * — 
T.  vi.  De  Octo  Duloitii  QufBst.  col.  211-19-23. 

Having  given  the  passage  cited  above,  as  addressed  to  St. 
Paulinus  of  Nola,  he  adds  :  "  In  the  books  of  Machabees  we 
read  that  sacrifice  was  offered  for  the  dead.  But  even  though 
this  were  not  read  at  all  anywhere  in  the  old  Scriptures,  the 
authority  of  the  universal  Church,  which  in  this  practice  is 
clear,  is  not  small,*  since  in  the  prayers  of  the  priests,  which 
are  poured  forth  to  the  Lord  God  at  His  altar,  the  recom- 
mendation of  the  departed  has  also  its  appointed  place.  But 
whether  the  place  where  the  body  is  buried  is  of  any  benefit 
to  the  soul  requires  further  inquiry.  [After  reasoning  on 
this  through  two  or  three  pages,  he  thus  concludes,  at^.  871 :] 
I  do  not  see  of  what  help  this  can  be  to  the  dead,  except 
for  this,  that  whilst  they  (the  living)  keep  in  mind  the  places 

*  Pro  non  yalde  malis  propitiationes  sunt. 

'  Ad  hoc  prosunt,  ut  sit  plena  remissio,  aut  certe  ut  tolerabilior  fiat  ipsa 
damnatio.  See  Ed.  Bened.  in  loco.  The  passage  occurs  again  in  the  same 
vol.  Unehirid.  de  Fide,  Spe,  &c.  n.  29  (al,  cix.)  col.  402-8. 

•  Non  parva  est  universie  ecclesias  quae  in  hac  consuetudine  claret  aucto- 
ritas. 


PRAYEES  FOR  THE  DEAD.  193 

where  the  bodies  of  those  whom  they  love  are  deposited,  they 
may  by  praying  commend  them  to  those  same  saints,  as  clients 
to  patrons,  to  be  aided  with  the  Lord.'  Which  indeed  they 
might  do,  even  though  they  might  be  unable  to  bury  them 
in  such  places.  .  .  .  When  the  mind  therefore  recollects 
where  the  body  of  some  dear  friend  is  buried,  and  there  pre- 
s^its  itself  to  it  a  place  made  venerable  by  a  martyr's  name, 
the  affection  of  one  that  remembers  and  that  prays  commends 
the  beloved  soul  to  that  same  martyr.  When  this  affection  is 
shown  towards  the  dead  by  faithful  friends,  there  is  no  doubt 
that  it  benefits  those  who  merited,  while  they  were  living 
in  the  body,  that  such  things  should  benefit  them  after  this 
life.  .  .  .  Supplications  for  the  spirits  of  the  departed  are 
not  to  be  omitted  ;*  to  make  which  for  all,  who  have  departed 
in  the  Christian  and  Catholic  society,  the  Church  has  taken 
upon  herself, — even  though  their  names  are  not  pronounced, 
— ^under  a  general  commemoration,  that  for  those  who  have 
no  parents,  children,  or  any  relatives  or  friends  to  do  these 
things,  they  may  be  done  for  them  by  their  one  holy  mother 
the  Church." — T.  vi.  De  Cura  pro  mortuisy  n.  6  {al.  iv.), 
col.  871. 

"  Some  one  may  say :  *  If  there  be  no  care  amongst  the 
dead,  for  the  living,  how  is  it  that  the  rich  man,  who  was  tor- 
mented in  helly  besought  father  Abraham  to  send  Lazarus  to 
his  five  brethren  who  were  not  as  yet  dead,  that  he  might  deal 
with  them,  lest  they  also  shovld  come  into  the  same  place 
of  torments  f '  But  because  the  rich  man  said  this,  did  he 
therefore  know  what  his  brethren  were  doing,  or  enduring  at 
that  time  ?  He  thus  felt  solicitude  for  the  living,  although 
be  was  utterly  ignorant  of  what  they  were  doing ;  in  the  same 
manner  as  we  feel  solicitude  for  the  dead,  although  we  as- 
suredly know  not  what  they  are  doing.  For  if  we  had  no 
solicitude  for  the  dead,  we  should  not  certainly  supplicate  God 

^  Eisdam  Sanctis  illos  tanqnam  patronis  susceptos  apud  Dominum  adjo- 
vandos  orando  commendent. 

*  Nob  sQiit  pnetermitte&dse  suppUeationos  pro  spiritibus  mortuorusu 


194  PUBGATOBT  AND 

in  their  behalf." — Ih.  De  Oura  pro  mortuUj  n.  21  {ai  xvl), 
eol.  886. 

^^  For  neither  are  the  souls  of  the  pious  dead  separated  from 
the  Church,  which  now  also  is  the  kingdom  of  Grod.  Other- 
wise a  commemoration  would  not  be  made  of  them  at  the  altar 
of  God  in  the  communication  of  the  body  of  Christ." — T.  viL 
L.  XX.  c.  ix.  De  CivU.  Dei,  col.  942. 

^^  The  pro*phet  Malachias  .  .  .  foretells  the  last  judgment^ 
saying,  Behold  He  oometk,  saUh  the  Lord  AlmigJdy,  a/nd  vsl^ 
$hdU  endure  the  day  of  His  coming,  &c.  {Mai.  iii.  1-6).  From 
the  things  here  said,  it  seems  more  evidently  to  appear  that, 
in  that  judgment,  the  pains  of  some  will  be  purgatorial.'  For 
whereas  it  is  said,  Who  shaJl  endure  the  day  of  His  coming^ 
or  who  shall  he  able  to  gta/nd  to  see  Him  t  Bar  He  entereth 
Wee  a  rejfming  fire,  and  like  ihefuUeri  herb  ;  and  He  shall 
sit  refimng  and  cleansing,  as  if  gold  and  as  if  sih>ery  a/nd 
He  shall  deaaise  the  sons  of  Levi,  a/nd  shaU  pour  them  forth 
Uke  gold  and  sUver,  what  else  is  to  be  understood  ?  Isaias 
also  says  something  of  the  kind  (iv.  47).  .  ;  .  But  this  ques- 
tion concerning  purgatorial  pains*  must  be  deferred  unto 
another  time  for  its  more  careful  treatment.  But  we  ought 
to  interpret  the  sons  of  Levi  and  Juda  and  Jerusalem,  as  being 
the  very  Church  of  God,  gathered  not  out  of  the  Hebrews 
only,  but  out  of  othef  nations  also ;  not  such  a  church  as  now 
is,  where  If  we  say  that  we  have  no  sin,  we  deceive  ourselves, 
amd  the  truth  is  not  in  us  (1  John  i.  8),  but  such  as  it  will  be 
then,  cleansed  (purged)  by  the  last  judgment,  like  a  barn-jQloor 
by  the  winnowing  fan ;  they  also  being  cleansed  with  fire, 
unto  whom  such  cleansing  is  necessary."  • — lb,  L.  xx.  c.  xxv. 
col.  997.  A  similar  passage  occurs  in  the  next  chapter,  coL 
978. 

Having,  again,  noticed  the  opinion  of  those  who,  like  the 

^  Videtar  evidentius  apparere  in  illo  judicio  quaadam  quorumdam  pur- 
gatorias  pcenas  futaras. 
'  De  purgatoriis  podnis. 
*  £is  quoque  igne  mandatisy  quibus  talis  mondatio  neoossacia  est 

i 


PRAYERS  FOR  THE  DEAD.  195 

followers  of  Plato,  "  wiU  hare  it  that  there  are  no  pains  after 
death,  but  each  as  are  purgatorial,"  he  says :  "  We,  however, 
acknowledge  that,  even  in  this  mortal  life  some  pains  are  pur- 
gatorial ;  not  those  with  which  they  are  afliicted  whose  lives 
are  not  thereby  amended,  or  rather  who  thence  become  worse, 
but  they  are  purgatorial  to  those  who,  chastened  by  them, 
amend.  All  other  punishments,  whether  temporal  or  eternal, 
are  inflicted, — according  as  each  one  is  to  be  dealt  with 
by  Divine  Providence,  whether  on  account  of  past  sins,  or 
on  account  of  sins  wherein  he  that  is  punished  is  living,  or 
for  the  exercise  and  manifestation  of  virtues, — ^by  men  and 
angels,  either  good  or  bad.  .  .  .  But  some  endure  temporary 
pains  in  this  life  only,  others  after  death,  others  both  now  and 
then ;  but  before  that  most  severe  and  final  judgment.*  But 
not  all  they,  who  endure  temporary  pains  after  death,  go  into 
the  everlasting  pains  which  will  have  place  after  that  judg- 
ment. For  as  we  have  already  said  above,  to  some  that  which 
is  not  remitted  in  this  world,  is  remitted  in  the  world  to  oomey 
that  they  may  not,  to  wit,  be  punished  by  the  everlasting 
punishment  of  the  world  to  come." — Ih,  I.  xxi.  o.  13,  ooL 
1015-16. 

"  If  (the  child  which  has  not  attained  to  the  perfect  use  of 
reason)  has  received  the  sacraments  of  the  Mediator,  even 
though  it  may  end  its  life  during  those  years,  translated  that 
is,  from  the  power  of  darkness  unto  the  kingdom  of  Christ, 
it  not  only  is  not  fitted  for  everlasting  pains,  but  it  does  not 
even  sufEer  any  purgatorial  torments  after  deatL"  • — II.  o. 
xvi.  eol.  1018. 

Having  said  that  few  commit  not  some  **  damnable  sin,"  he 
adds,  "  Whoso,  therefore,  would  fain  escape  the  everlasting 
pains,  let  him  not  only  be  baptized,  but  be  justified  in  Christ, 

1  Sed  temporarias  poenas  alii  in  hac  vita  tantam,  alii  post  mortem,  alii  et 
nuno  et  tunc,  yerum  tamen  ante  judicium  illud  severissimum  novissimum- 
qae  patinntur. 

*  Nam  qnibasdam,  quod  in  isto  non  remittitur,  remitti  in  future  sasculo 
.  .  .  jam  supra  diximus. 

*  Sed  ne  ulla  quidem  post  mortem  pnrgatoria  tormenta  patiatur. 


196  PUBGATORY  AND 

and  GO  pass  veritablj  fi-om  the  devil  unto  Christ.  Bat  let 
him  be  of  opinion  that  there  will  be  no  purgatorial  pains,  ex« 
cept*  before  that  last  and  tremendous  judgment."  ' — lb.  I,  c. 
coL  1019. 

Writing  against  those  who  taught  that  Grod  would,  in  the 
end,  at  the  request  of  His  saints,  pardon  all  men ;  and  having 
stated  that,  for  the  lost  souls  and  evil  spirits,  the  Church 
never  prays,  he  adds  :  "  For  either  the  prayer  of  the  Church 
or  of  some  pious  persons  is  heard  in  behalf  of  certain  of  the 
departed,  but  it  is  in  behalf  of  those  whose  life,  after  the(y  had 
been  regenerated  in  Christ,  was  not  so  bad  whilst  they  were 
in  the  body  as  to  be  accounted  not  worthy  of  such  a  mercy, 
nor  so  good  as  to  be  found  not  to  need  such  mercy.  So  also 
after  the  resurrection  of  the  dead  has  taken  place,  there  will 
not  be  wanting  those  to  whom,  after  the  pains  which  the  spirits 
of  the  dead  endure,  will  be  granted,  the  mercy  tliat  they  be 
not  cast  into  everlasting  fire.  For  it  would  not  be  said  with 
truth  of  some,  that  it  shall  not  he  forgiven  them  neither  in  this 
world  nor  in  the  world  to  come^  unless  there  were  some,  to 
whom,  though  not  in  thi$^  yet  in  the  {world)  to  come,  remis- 
sion shall  be  granted."' — Ih.  I.  xxi.  c.  24,  coL  1028.  For  a 
further  explanation  of  1  Cor.  iii.  15,  see  Ibid.  c.  26,  col. 
1035-39. 

"  The  Adrians  are  derived  from  a  certain  Aerius,  who  being 
a  priest,  is  said  to  have  been  embittered  at  being  unable  to  be 
ordained  bishop ;  and  having  fallen  into  the  heresy  of  the 
Arians,  he  added  certain  dogmas  of  his  own,  saying  that  ob- 
lation ought  not  to  be  made  for  the  dead ; '  that  stated  fasts 
ought  not  to  be  celebrated,  but  that  each  one  was  to  fast  when 
it  seemed  good  to  himself,  lest  he  may  seem  to  be  under  the 
law." — T.  viii.  Lih.  de  Hcsrcsibus^  n.  liii.  col.  65.     Several 

^  Purgatorias  autem  posnas  nuUas  f uturas  opinetur,  nisi  ante  illud  ulti* 
mum  tremendumqiie  judicinm. 

*  Neque  enim  de  quibusdam  veraciter  diceretur,  quod  non  eis  remittatur 
neque  in  hoc  saeculo,  neque  in  f  uturo,  nisi  essent  quibus,  etsi  non  in  isto, 
tamen  reraittetur  in  future. 

*  Dicens  offerri  pro  dormientibus  non  oportere. 


PRATERS  FOR  THE  DEAD.  197 

other  extracts  on  this  subject  may  be  found  under  "  The 
Sacrifice  of  the  MmB?'* 

St.  Paulinus  of  Nola,  L.  C. — "  I  confess  that  I  am  sorely 
grieved,  not  so  much  at  the  bodily  death  of  my  brother,  as  at 
his  spiritual  negligence.  We,  therefore,  conjure  you,  that 
while  you  sympathize  with  us  in  our  sorrow,  you  would,  with 
fatherly  love,  deign  to  call  to  mind  that  he  also  was  once  your 
spiritual  child,  begotten  to  you  by  the  grace  of  God,  and  that 
this  is  a  reason  why  you  especially  should  take  care,  lest  we,  by 
sqnandering  away  the  portion  of  our  inheritance,  bring  shame 
on  your  piety  which  gloried  in  us  as  your  children;  but 
rather  be  the  mercy  granted  to  your  prayers  that  his  soul  be 
sprinkled,  with  one  cooling  drop  trickling  if  but  from  the 
little  finger  of  your  holiness  ;  *  and  to  us  who  have  recourse 
to  you,  whilst  it  is  yet  time,  and  who  cry  aloud.  Father^  we 
have  mined  against  heaven  and  against  Thee^  we  are  not  now 
worthy  to  he  caUed  Thy  sone  {Luke  xv.  18-19),  may  the  divine 
mercy,  at  Thy  intercession,  give  relief  for  the  sake  of  this 
confession  of  sin." — Ep,  xix.  ad  DeVphinum^  p.  200,  T  vi 
Bib.  Max.  SS.  PP.' 

"  Whilst  writing  this,  my  main  anxiety  arises  out  of  the 
grief  occasioned  me  by  the  recent  death  of  my  brother.  .  .  . 
We  therefore  earnestly  beseech  you  as  a  brother,  which  you 
deign  to  be  unto  us  in  the  Lord,  to  help  your  loving  brethren ; 
and  add  this  reward  to  the  merits  of  your  faith,  sympathizing 
with  our  weakness  in  his  regard,  and  uniting  your  labor  of 
prayer  with  mine  ;  that  so,  a  merciful  and  compassionate  God 
may  refresh  his  soul  with  the  dews  of  His  pity  through  your 
prayers.*  For,  as  a  fire  lit  up  by  Him  will  bum  even  to  the 
depths  of  hell,  so  doubtless  will  the  dew  of  His  mercy  pierce 

>  Ft  et  illius  anima  vel  de  minimo  sanctitatis  to®  digito  distillans  re- 
frigerii  gutta  respergat. 

•  It  will  have  been  remarked,  in  the  extract  given  from  St.  Augustine's 
**De  Octo  Dulrtt,  Qucesty^*  that  St.  Paulinus'  opinion  on  this  subject  went, 
in  some  respect,  even  beyond  that  of  the  Bishop  of  Hippo. 

'  Befrigeret  animam  ejus  stillicidiis  misericordiffi  susd  per  orationes  ves- 
tna. 


198  PUBGATORY  AND 

hell,  that  they  who  are  scorched  in  darksome  fires  may  be  re- 
freshed with  the  dewy  light  of  His  pity." — Ep.  xx.  ad  Aman- 
d/tim,  p.  201,  t  vi.  jBibL  Max.  SS.  PP. 

In  a  letter  of  condolence  addressed  to  Pammachius  on  the 
death  of  his  wife,  he  says :  "  Thou  hast  rendered  what  was  dne 
to  each  part ;  giving  tears  to  the  body  and  alms  to  the  sonL' 
Veritably  convinced  as  thou  art  of  the  truth,  and  a  child  of 
light,  there  were  thy  tears  where  thou  knewest  was  death,  thy 
works  where  thou  believedst  was  life.  For  this  cause  didst 
thou  assemble,  in  the  court  (of  the  Basilica)  of  the  Apostle  (St. 
Peter's  at  Rome),  those  patrons  of  our  souls,  the  poor.  .  .  . 
Thou  hast  already  in  Christ  a  mighty  pledge  of  thine  own, 
and  no  lowly  petitioner,  thy  wife  prepares  for  thee  in  heaven 
as  much  favor  as  thou  addest  unto  her  wealth  from  earth  :  not 
honoring  her  as  I  have  said,  with  vain  sorrow,  but  loading  her 
with  living  gifts  wherewith  she  now  is  gladdened ;  and  even 
now  does  she  reap  the  fruit  of  this  thy  labor,  though  thy  re- 
ward from  it  still  be  in  the  seed.  Already  is  she  honored 
with  thy  merits,  already  is  she  fed  with  thy  bread,  and 
abounds  with  thy  riches.  .  .  .  She  needs  not  be  refreshed  by 
the  finger  of  a  stranger's  hand,  soaked  as  she  is  with  dew  from 
her  own  fingers,  that  is,  with  the  works  of  thy  right  hand. 
Thou  didst  not  enrich  her  as  thy  bride  with  so  ample  a  dowry, 
as  thou  dost  now  pour  wealth  upon  her  that  she  is  at  rest. 
Blessed  is  she  who  has  suffrages  so  numerous  before  Christ."  • 
— Ep,  xxxvii.  ad  Pammaoh.  t.  vi.  pp.  227-30,  J3ih.  Moos. 
88.  PP.' 

^  Lacrymas  corpori  fundens,  eleemosynam  aninuB  infundens. 
'  Beata  cui  lam  numerosa  apud  Christum  suffra^  sunU 
*  The  following  verses  of  Prudentius  deserve  notice: 
''Sunt  et  spiritibus  siepe  nocentibus, 
Poenarum  celebres  sub  Styge  feri» 
Ilia  nocte,  sacer  qua  rediit  Deus 
Stagnis  ad  superos  ex  Acheronticis.*' 
"  There  is,  beneath  the  Stygian  lake,  a  solemn  rest  for  the  spirits  ofttimes 
guilty,  on  that  night  whereon  God  returned  to  heaven  from  the  stream  of 
Acheron."— ^ymn  v.  ad  Jncens.  Lucemm,  135-8.    The  place  named  is  dis- 
tinct from  hell,  as  is  seen  from  v.  138,  '*  marcent  suppliciis  tartara  mitibus." 


PRATBBS  TOB,  THE  DEAD.  199 

Theodoret,  G.  C. — Having  narrated,  in  his  life  of  St. 
James  of  Nisibis,  that  a  man  was  broaght  to  the  saint  as  dead, 
though  really  alive,  in  order  to  obtain  money  under  the  pre- 
tence of  burying  him,  he  says  :  "  He  (St.  James)  o£Eered  up 
supplications  for  the  dead  man,  invoking  God  to  remit  the 
transgressions  of  which  he  had  been  guilty  in  his  life-time,  and 
to  vouchsafe  his  admittance  amongst  the  just ;  and  whilst  he 
was  thus  speaking,  the  soul  of  the  man  who  had  simulated 
death  took  its  flight."— T.  iii.  Bist.  Eelig.  o.  i.p.  112. 

"  Shortly  afterwards  the  relics  of  that  teacher  (St.  John 
Chrysostom)  were  translated  to  that  royal  city.  And  again 
the  faithful  people,  the  sea  being  from  the  crowd  of  vessels 
made  like  the  dry  land,  hid  with  torches  the  mouth  of  the 
Bosphorus.  The  present  emperor  gave  that  treasure  to  the 
city.  .  .  .  And  applying  both  his  eyes  and  forehead  to  the 
depository  of  the  relics,  he  oflfered  up  prayer  on  behalf  of  his 
parents,  praying  Him  to  pardon  what  they  had  sinned  in 
through  ignorance.  For  his  parents  were  long  since  dead, 
leaving  him  an  orphan  in  extreme  youth." — Hist.  Eoclea.  I.  v. 
<?.  xxxvi.  J?.  236,  Valedi.  G<mtab.  1720.' 

*  The  following  is  from  "  The  Life  of  St.  Thecla,"  by  St.  Basil  of 
Seleucia,  on  which  see  *^  Invocation  of  Saints"  in  the  note  on  this  writer. 
Whilst  Thecla  was  dwelling  at  the  house  of  a  worthy  lady  called  Try- 
ph»na,  whose  daughter  Falconilla  was  dead.  '*  Falconilla,  standing  by  her 
mother,  seemed  to  address  her  in  these  words :  *  I  conjure  you,  mother,  to ' 
oease  from  your  exceeding  grief  on  my  account  ...  for  you  will  not 
benefit  me,  and  you  will  but  bring  yourself  to  the  grave  with  roe.  Where- 
fore beseech  Thecla  who  dwells  with  you,  and  who  has  become  daughter  to 
you  in  my  place,  to  make  intercession  to  God  for  me  {itotTi6a60ai  riva 
'tepedfieiar  i^kp  ifiov  itpoi  toy  Ge6y\  that  I  may  attain  unto  His  mercy 
and  glad  Tision,  and  may  be  translated  to  the  region  of  the  just.'  .  .  . 
Tiyphiena  thus  addressed  the  virgin  Thecla,  who  slept  by  her :  *  0  my 
child,'  she  said,  'child  given  me  of  God  .  .  .  that  thou  mayest  relieve  me 
under  this  my  misfortune,  and  that  thou  mayest  reconcile  with  Christ  the 
soul  of  my  daughter  Falconilla,  and  that  through  thy  intervention  thou 
mayest  supply  what  was  wanting  to  her  of  faith,  pray  and  supplicate  Christ 
the  King,  that  by  Him  the  favor  may  be  granted  thee,  of  rest  and  everlast- 
ing life  to  my  daughter,  for  this  also  does  she  implore  of  thee,  by  the  vision 
which  I  have  had  this  night.  {Kai  rrfv  rifi  ifiiji  Bvyarpoi  i>^XV^  •  .  • 
oixeioatfi  Xptdr<u,  xai  to  icapd  rpi  itidreoDi  ixXeztp$ky,  Std  riji  drji 
ixieopidpi  avrp  npedfieia?,  ev^at  xai  derfirfTi)  When  Tryph»na  had 
said  this,  the  Virgin  (both  as  having  her  soul  ever  ready  for  prayer  and  to 


200  PURGATORY  AND 

St.  Peter  Chryboloqus,  L.  C. — "And  Abraham  added: 
Nevther  can  any  one  pass  from  hence  to  you^  nor  from  thence 
oome  hither  (Luke  x  vi.)  The  hearing  of  this  voice,  my  brethren, 
terrifies,  terrifies  me  exceedingly,  as  it  shows  that  they,  who 
after  death  have  once  been  consigned  to  penal  custody  in  hell, 
cannot  be  transferred  to  the  repose  of  the  saints,  unless,  hav- 
ing been  already  redeemed  by  the  grace  of  Christ,  they  be  set 
free  from  tliis  desperate  state  (despair)  by  the  intercession  of 
holy  Church ;  that  so  what  their  sentence  denies  (them),  the 
Church  may  merit,  grace  bestow."  * — Serm.  cxxiii.jp.  181. 

St.  Nilus,  G.  C. — "  To  grieve  and  lament  inconsolably,  and 
to  fast  on  account  of  a  relation  that  is  dead,  is  an  argument  of 
want  of  faith  and  of  hope.  He  that  believes  that  he  that  has 
just  been  placed  in  the  grave  will  rise  again  from  the  dead, 
will  be  strengthened  by  hope,  will  give  thanks  to  God,  will 
change  his  lamentations  into  joy,  will  pray  that  he  who  has 
fallen  asleep  may  obtain  everlasting  mercy,*  will  be  impelled 
to  a  correction  of  his  own  failings." — L.  i.  -£p.  cccxi.^.  116. 

Council  of  Yaison,  L.  C — This  council,  held  in  443,  de- 
crees that :  "  In  behalf  of  those  who,  after  having  received 
penitence,  are,  while  living  in  satisfactory  compunction  in  the 

propitiate  Gtod,  as  circumstances  seemed  to  require,  and  also  considering  the 
reasonableness  of  the  request  (to  tt/?  ain^deoo^  evXoyov),  and  her  who 
made  it,  set  herself  without  delay  to  this  object.  For,  lifting  up  her  sacred 
and  most  holy  hands  to  heaven,  she  addressed  something  of  this  kind  to 
God :  *  Christ,  Thou  who  art  the  King  of  heaven  .  .  .  and  who  hast  vouch- 
safed  that  I  should  already  suffer  something  for  TJ^ee,  grant  also  to  Thy  ser- 
vant Tryphaena,  that  her  desire  on  behalf  of  her  daughter  may  be  fulfilled  : 
for  her  desire  is.  that  the  soul  of  her  daughter  may  be  numbered  with  the 
souls  of  those  who  have  believed  in  Thee,  and  may  enjoy  the  banquet  and 
delight  of  Paradise.  Make  this  return  to  her,  0  Lord  Christ,  for  my  sake, 
for  behold,  she  has  been  the  protector  of  my  virginity.  .  .  .  For  all  which 
services  this  is  her  request,  this  her  wish,  that  her  only  child  may  obtain 
tesV—L.  I  VitcB  S,  Thed.  p.  259 ;  In.  Ed.  Op,  S,  Qreg.  Thaum.  Paris. 


'  A  pud  inferos  poenali  custodisd  deputatos,  ad  sanctorum  quietem  non 
posse  transferri,  nisi  Christi  gratia  jam  redempti,  ab  hac  desperatione 
sanctas  ecclesiaQ  intercessione  solvantur ;  ut  quod  sententia  negat,  ecclesia 
mereatur,  gratia  prsEtstet. 

•  Ev^erat  kXiovi  aiooriov  rvxBlr  rdv  Kotfirfiiyta, 

•  Vasense  Cone. 


PRAYERS  FOR  THE  DEAD,  201 

career  of  a  good  life,  overtaken  by  an  unexpected  death,  in  the 
fields  or  on  their  journey,  the  oblation  is  to  be  received,  and 
their  funerals,  and  afterwards  their  memory,  are  to  be  at- 
tended to  with  ecclesiastical  affection :  for  it  is  wrong  to  exclude 
from  the  salutary  sacred  things  the  commemoration  of  those 
who,  striving  with  faithful  earnestness  after  those  same  sacred 
things,  while  they  too  long  judge  themselves  guilty,  and  ac- 
count themselves  unworthy  of  the  saving  mysterie?,  and  would 
fain  be  restored  in  a  state  of  greater  purification,  are  cut  off 
from  the  viaticum  of  the  sacraments ;  unto  whom,  perhaps,  a 
priest  would  have  thought  that  even  the  most  complete  recon- 
ciliation ought  not  to  be  refused." — Cam,,  ii.  col.  1457,  t.  iii. 
LaJtibe.    See  also  Ihid.  ccm,  iii. 

LrruBGY  OF  Jbeusale]^. — "  Remember,  O  Lord,  the  God 
of  spirits  and  of  all  flesh,  those  orthodox  whom  we  have  remem- 
bered and  those  also  whom  we  have  not  remembered,  from 
just  Abel  even  unto  this  day ;  do  Thou  give  them  rest  in  the 
region  of  the  living,  in  Thy  kingdom,  in  the  delights  of 
paradise,  in  the  bosoms  of  our  holy  fathers  Abraham,  Isaac, 
and  Jacob,  whence  sorrow,  grief,  and  lamentation  are  banished 
away,  where  the  light  of  Thy  countenance  visits  and  shines 
continually." — Ben.  t.  ii.  p.  38. 

LrruBOY  of  Albxandria. — "  Give  rest,  O  Lord  our  God,  to 
the  souls  of  our  fathers  and  brethren,  who  are  departed  in  the 
faith  of  Christ,  being  mindful  of  our  forefathers  from  the  be- 
ginning of  the  world,  fathers,  patriarchs,  prophets,  apostles, 
martyrs,  confessors,  bishops,  saints,  just  men,  and  every  spirit 
of  those  who  have  died  (or,  been  perfected)  in  the  faith  of 
Christ ; '  and  of  those  whom  we  this  day  commemorate,  and 
of  our  holy  father  Mark  the  Apostle  and  evangelist,  who 
showed  unto  us  the  way  of  salvation.  Hail  thou  that  art  full 
of  grace,  the  Lord  is  with  thee;  blessed  art  thou  amongst 
women,  and  blessed  is  the  fruit  of  thy  womb,  because  thou 
didst  bring  forth  the  Saviour  of  our  souls.  Especially  of  our 
most  holy,  immaculate,  blessed  lady,  the  mother  of  God,  and 
'  nawds  lerev/uaroi  kv  nidret  Xp%6rov  rereXetoo/^evoDy, 


202  PUKGATORY  AND 

the  eveT^virgin  Mary.  .  .  .  And  give  rest  to  the  sonk  of  all 
these,  O  Lord  our  God,  in  the*  tabernacles  of  Thy  saints,  grant* 
ing  unto  them  in  Thy  kingdom  Thy  promised  good  things, 
which  eye  hath  not  seen  nor  ear  heard.  .  .  .Give  rest  to  their 
souls,  and  vouchsafe  them  the  kingdom  of  heaven." — Rencuud. 
t.\.pp,  149-60. 

Liturgy  of  CoNSTAimNOPLB. — "We  offer  moreover  this 
reasonable  worship '  for  those  who  are  departed  from  us  in 
faith,  our  forefathers,  fathers,  &c.  Be  mindful  of  those  who 
have  gone  to  sleep  before  us  in  hope  of  a  resurrection  unto 
eternal  life.  .  .  .  For  the  rest  and  remission  of  the  soul  of 
Thy  servant  N.  Give  it  rest,  oh  our  God,  in  a  place  of  light, 
whence  grief  and  lamentation  are  banished  away,  where  the 
light  of  Thy  countenance  visits;" — Ooar^p.  78. 

LiTUBOY  OF  St.  Basil. — As  m  the  Liturgy  of  Alexandrictj 
ffwen  above,  Senaudot,  t,  i.  pp,  71-2.  "  Give  rest  to  those 
.  who  have  gone  to  sleep  before  us," — Ib.p,  87. 

Coptic  LrTUROY. — "  Be  mindful  also,  O  Lord,  of  all  those 
who  have  enjoined  us  to  remember  them  in  our  prayers  and 
supplications  to  Thee.  Give  rest,  O  Lord,  to  those  who  have 
gone  to  sleep  before  us." — Hencmd.  t  i.  p.  7.  "  Be  mindful 
also,  O  Lord,  of  all  those  who  have  gone  to  sleep,  and  rest,  in 
the  priesthood  and  in  every  rank  of  the  laity.  Vouchsafe,  O 
Lord,  to  give  their  souls  rest  in  the  bosom  of  holy  Abraham, 
Isaac,  and  Jacob;  lead  them  unto  a  verdant  place  by  the 
waters  of  refreshment,  into  the  paradise  of  delight,  into  the 
place  whence  sorrow,  grief,  and  lamentation  are  banished 
away,  in  the  light  of  Thy  saints.  Command  those,  O  Lord, 
whose  souls  Thou  hast  received,  to  repose  in  this  place,  and 
do  Thou  preserve  us,"  &c. — lb,  pp.  18-19. 

Syriao  Lituboy. — *'  Be  mindful  also,  O  Lord,  of  those  who 
have  departed  out  of  this  life ;  and  of  the  orthodox  bishops, 
who,  from  Peter  and  James  Thy  Apostles  even  unto  this  day, 
have  clearly  professed  the  right  word  of  faith,  and  especially 
of  Ignatius,  Dionysius,  Julius,  and  the  other  saints  of  praise- 

'  Aarpeiar, 


PRAYERS  FOR  THE  DEAD.  208 

worUiy  memory.  ...  Be  mindful  also,  O  Lord,  of  our  fathers 
and  brethren  who  have  departed  in  the  true  faith,  priests, 
deacons,  subdeacons,  lectors,  cenobites,  those  who  live  in  per- 
petual celibacy,  laymen,  &c.  .  .  •  O  Lord,  maker  of  bodies 
and  of  souls,  be  mindful  at  Thy  heavenly  altar  of  all  those 
who  have  departed  out  of  this  troublesome  world,  and  refresh 
them  in  Thy  beautiful  tabernacle.  Bear  them  beyond  the 
horrible  abodes  of  torture,  and  place  them  in  tabernacles  fiUed 
with  light.  Deliver  them  i^om  gloom  and  darkness,  and 
snatch  them  from  sorrow  and  grief ;  enter  not  into  judgment 
with  them,  nor  severely  examine  their  past  life ;  but  whether 
in  word  or  deed  they  have  sinned,  as  men  clothed  with  flesh, 
forgive  and  do  away  with  their  transgressions." — HencmcL  t. 
ii.  pp.  557-8. 

BoMAN  LrruBQY. — "  Be  mindful  also,  O  Lord,  of  Thy  sei^- 
vants  and  handmaids  N.  and  N.,  who  are  gone  before  us  with 
the  sign  of  faith,  and  sleep  in  the  sleep  of  peace.  Grant,  we 
beseech  Thee,  O  Lord,  to  them  and  to  all  that  rest  in  Christ, 
a  place  of  refreshment,  light,  and  peace,  through  the  same 
Christ  our  Lord.    Amen." 

Gothioo-Galltoan  Litdbot. — "  Hear,  O  Lord,  the  prayers 
of  those  who  offer  unto  Thee ;  .  .  .  and  through  the  interces- 
sion of  Thy  saints,  grant  refreshment  in  the  region  of  the 
living  to  those^that  are  dear  to  us,  and  are  asleep  in  Christ." 
"  So  descend  upon  this  oblation,  that  it  may  be  a  medicine  of 
health  to  the  living,  and  give  refreshment  to  the  departed." — 
See  Vol.  a.  jp.  194:. 

Gallican  Lttubgy. — "  We  beseech  Thee,  that  Thou  wDuldst 
vouchsafe  to  receive  this  oblation  .  .  .  which  we  offer  unto 
Thee  ....  for  the  desires  of  all  that  stand  before  Thee,  for 
the  commemoration  of  the  saints,  and  for  the  repose  of  the 
dead."— See  7ft.  ^.195. 

MozARABio  LrruBGY. — "  May  the  reception  of  the  body  and 
blood  of  our  Lord  Jesus  Christ  procure  pardon  to  us  that  take 
it,  and  repose  to  the  faithful  departed." — Ih.p.  196. 

It  can  scarcely  be  necessary  to  add  any  further  extracts  from 


204  PUEGATORY  AND 

thelltnrgies ;  each  and  all  contain  prayers  similar  to  the  above. 
It  may  be  well,  however,  to  add  a  few  extracts  from  the  Sacra- 
mentary,  published  by  the  Fratres  Ballerinii  in  tlieir  edition  of 
the  works  of  St.  Leo,  and  which  dates,  at  the  latest,  as  early  as 
the  fifth  century : —  • 

"  Almighty  and  everlasting  God,  who  hast  granted  to  Thy 
faithful  remedies  of  life  after  death,'  vouchsafe,  we  beseech 
Thee,  that  the  soul  of  Thy  servant  being  purified  (expiated) 
from  all  sins,  may  rest  in  the  lot  of  Thy  redemption."  * — T,  iL 
_p.  134. 

"  We  offer  unto  Thee,  O  Lord,  with  humble  supplication, 
(these)  victims,  that  the  soul  of  Thy  servant  may,  through 
those  services  of  pious  appeasing,  obtain  perpetual  mercy." ' — 

'*  This  oblation  of  Thy  servant,  which  he  offers  to  Thee  for 
the  soul  of  Thy  servant,  we  beseech  Thee,  O  Lord,  that  Thou 
wouldst  receive  graciously,  and  that,  in  the  abundance  of  Thy 
mercies,  Thou  wouldst  grant  that  whatsoever  he  may  have 
contracted  by  earthly  corruption,  may  be  cleansed  away  by 
these  sacrifices,  and  the  chains  of  death  being  loosed,  he  may 
deserve  to  pass  unto  life."  * — Ibid,p,  135. 

"  Absolve,  we  beseech  Thee,  O  Lord,  the  soul  of  Thy  ser- 
vant from  all  sins,  that  he  who  was  prevented  by  death,  may 
not  lose  the  fruit  of  penitence  which  his  will  desired."  * — IHd. 
p.  135. 

"May  the  oblation,  we  beseech  Thee,  O  Lord,  of  this 
sacrifice,  satisfy  Thee  for  the  soul  of  Thy  servant,  and  the  par- 
don, which  he  desired,  of  his  sins,  may  he  obtain  (find),  and 
by  the  compensation  of  penitence  desired  (by  him),  may  he 

'  Bemedia  vitro  post  mortem. 

'  Anima  famuli  tui  a  peocatis  omDibus  ezpiata,  in  tuie  redemptionis 
sorte  requiescat. 

*  Per  haac  pisB  placationis  oflScia,  perpetuam  misericordiam  consequatur. 

*  Ut  quidquid  terrena  conversatione  oontraxerit,  his  sacriflciis  emunde- 
tur. 

*  Ab  omnibus  absolve  peocatis,  ut  poenitentisB  fructum  .  .  .  non  perdat. 


PEAYERS  FOR  THE  DEAD.  205 

receive  that  which  he  could  not  by  the  oflSce  of  his  voice 
fnm:''— Ibid.  j>.  135. 

"  Mercifully  absolve,  we  beseech  Thee,  O  Lord,  the  soul  of 
Thy  servant,  by  these  sacrifices,  by  which  Thou  grantest  puri- 
fication both  to  the  living  and  the  dead,  that  it  may  await  the 
day  of  resurrection  in  the  hope  of  certain  joy."* — Ibid,j>. 
136.  Many  other  prayers  of  the  like  kind  occur  in  the  same 
place. 

Council  of  Trext. — "  Whereas  the  Catholic  Church,  in- 
structed by  the  Holy  Spirit,  has  from  the  sacred  writings,  and 
the  ancient  tradition  of  the  Fathers,  taught  in  the  sacred  coun- 
cils, and  has  Very  recently  declared  in  this  oecumenical  synod, 
that  there  is  a  purgatory ^  and  that  the  souls  there  detained  are 
helped  hy  the  suffrages  of  the  faithful^  hut  principally  by  the 
acceptable  sacrijfice  of  the  altar; — ^the  holy  synod  commands 
the  bishops,  that  they  carefully  endeavor,  that  the  sound  doc- 
trine concerning  purgatory,  delivered  by  the  holy  fathers  and 
sacred  councils,  be  believed,  held,  and  taught  by  the  faithful 
of  Christ,  and  be  everywhere  preached.  Let  the  more  diffi- 
cult and  subtle  questions,  and  which  tend  not  to  edification, 
and  from  which,  for  the  most  part,  there  is  no  increase  of 
piety,  be  excluded  from  popular  discourses  before  the  unin- 
structed  people.  Uncertain  things  likewise,  or  such  as  labor 
under  an  appearance  of  falsehood,  let  them  not  allow  to  be 
made  public  and  treated  of.  While  those  thiogs  which  tend 
to  a  certain  curiosity  and  superstition,  or  which  savor  of  filthy 
lucre,  let  them  prohibit  them  as  scandals,  and  stumbling- 
blocks  to  the  faithful." — Sees.  xxv.  DecrePum  de  Pur^at. 

1  Satisfaciat  tibi  .  .  .  pro  anima  famuli  tai,  sacrificii  pnesentis  oblatio, 
ut  peccatorum  veniam  quam  qTuesivit,  inyeniat:  et  qnod  officio  vocis  ini' 
plere  non  potuit,  desiderate  pcenitentis  compensatione  percipiat. 

*  His  sacrificiis,  quibus  purgationem  et  Tiyentibus  tribuis  et  defunctis, 
animam  famuli  tui  benignus  absolve;  ut  resurrectioius  diem  spe  oertw 
gratolationis  ezpectet 


206  srrBsiiB  UNcnoB. 


THE  SACRAMENT  OF  EXTREME  raCnON. 


FBOPOBinON  xnL 


7%e  ioerament  which  is  administered  to  dying  personSj  to 
strengthen  tlism  in  their  j^assage  out  of  this  life  into  a  better j 
from  the  oil  that  is  used  on  the  oecasionj  CaihoUes  oaU  eoy 
treme  unction^  and  they  hdieve  iitohe  divinely  instituted^ 

8GRIFTCBK. 

St.  James  y.  14-15. — ^^  Is  any  man  sick  among  yon  t  Let 
liim  bring  in  the  prieets  of  the  Church,  and  let  them  pray  over 
him ;  anointing  him  with  oil  in  the  name  of  the  Lord :  and 
the  prayer  of  faith  shall  save  the  sick  man ;  and  the  Lord.shall 
nise  himap :  and  if  he  be  in  sins,  they  shall  be  foi^ven  him." 


THE  FATHERS. 


OENTURY  m. 

OsioBNy  O.  C. — ^^  There  is  also  a  seventh  (mode  of  pardon) 
ihongh  a  hard  and  laborions  remission  of  sins  through  penitence, 
when  the  sinner  v>asheth  his  bed  toith  his  tearSy  and  his  tears 
become  his  bread  day  and  nightj  and  when  he  is  not  ashamed 
to  declare  his  sin  to  the  priest  of  the  Lord,  and  to  seek  a  re- 
medy according  to  him  who  saith,  I  said^  I  will  confess 

'  *<  In  the  Sacramentarj  of  St.  Gregory  the  Great  are  found  the  ancient 
lite  of  blessing  the  holj  oil  with  which  the  sick  are  to  be  anointed,  and  the 
form  of  administering  this  sacrament,  bj  prayer,  and  the  unction  of  the 
aenses  of  the  sick  person  with  the  blessed  oO.  It  is  there  prescribed,  that 
lie  should  be  anointed  in  the  form  of  a  cross.  The  priest  says,  '  I  anoint  thee 
with  the  holy  oil,  in  the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
<}ho8t,  &c.  .  .  .  And  may  this  sacred  unction  of  oil  be  to  thee  an  expul- 
sion of  disease  and  weakness,  and  the  wished-for  remission  of  all  thy  sins.* 
Then  he  communicates  him,  with  the  body  and  blood  of  the  Lord."— Dr. 
FoyfUef^9  Christianity t  p,  173. 


BXTBEMB  UKOTION.  207 

against  mysdf  mine  injustice  to  ths  Lordj  &c.  {Pa.  xxxi.) 
Wherein  that  also  is  f  oMlled  which  the  Apostle  James  saith, 
Bvi  if  a/ny  he  &ick  among  youy  let  him  caU  in  the  prieste  of 
the  Churchy  <md  let  them  impoee  hcmde  on  him^^  cmointing 
him  with  oil  in  the  name  of  the  LofdP — T.  ii.  Horn.  iL  xnL^ 

CKNTUKY    IV. 

St.  Ephbjbm,  G.  C. — ^Arguing  against  the  Marcionites,  that 
the  body,  or  flesh,  is  not  from  Uie  devil,  he  says :  ^^  If  it  hap- 
pen to  thee  when  sick  that  the  medicines  of  the  physicians  are 
of  no  avail,  the  priests'  piously  bring  thee  aid,  they  pray  for 
thy  salvation  and  safety,  and  one  indeed  breathes  iflto  thy 
mouth,  while  another  signs  (seals)  thee.  What  if  (oh  flesh) 
thou  derive  thine  origin  from  the  devil  2  It  follows  assuredly 
that  they  bless  and  sign  the  sick  man,  in  the  name  of  the 
devil." — T.  ii.  Syr.  Serm.  xlvi.  ach.  HcBree.  541. 

St.  Ambbosi^  L.  C.^ — "  Why  then  do  you  (Novatians)  im- 
pose hands,  and  believe  it  to  be  the  effect  of  the  b^iediction, 
if  the  sick  person  happen  to  recover." — T,  ii»  Z«  L  2>d  PoeniL 
n.  36,  coL  400.- 

St.  J.  Chbtsostom,  G.  C. — ^'  Our  parents  beget  us  unto  the 
present  life ;  but  priests  beget  us  tmto  the  life  that  is  to  come. 
And  the  former  cannot  even  wa^rd  off  the  death  of  the  body 
from  tlieir  children,  nor  repel  an  approaching  disease ;  but  the 
latter  have  often  saved  the  sick  soul,  and  (me  about  to  perish ; 
in  some  making  the  punishment  lighter,  and  preventing  others 
entirely  from  falling ;  and  this  not  by  doctrine  and  admoni- 
tion only,  but  also  by  the  help  of  their  prayers.  For  not  only 
when  they  regenerate  us,  but  they  have  power  also  to  forgive 

'  In  quo  illud  impletur  quod  apoetolus  dioit  .  .  .  et  imponant  ei  manns. 

*  Origen  seems  here  to  apply  the  text  of  St.  James  to  those  who  are  in- 
firm, or  sick  from  sin ;  but  snoh  are  all  sinners,  whether  in  health  or  sick- 
ness. TertuUian  {Ad  8eap,  n.  4)  mentions  a  Christian  called  Proculus^ 
who  cured  t)ie  Emperor  Seyerus  of  a  disorder,  bj  anointing  him  with  oil. 

*  PimoduUBy  '*  Eoeleaastioa  digmtas  saoeidotoffl  piopriai'*— iUMmon* 
in  loco. 


f:08  BXTEEMB  UNCnON. 

Bins  committed  afterwards ; '  for,  he  says,  la  cmy  man  aick 
mnwng  you  t  Let  him  caU  m  the  priests  of  the  Churchy  and 
let  them  pray  over  him^  a/nointing  him  with  oil  in  the  nomie  of 
the  Lordy  &c." — T,  i.  Z.  iii.  DeSacerd.  n.  6,^.  470. 

St.  Innooent,  L.  0. — ^*  And  as  your  friendliness  has  chosen 
to  take  advice  concerning  this,  amongst  other  things,  my  son, 
t^e  deacon  Ccelestin,  has  added  in  his  letter,  that  you  have  set 
down  what  is  written  in  the  epistle  of  the  blessed  Apostle 
James,  1%  any  one  sick  among  yoUj  let  him  oaU  in  the  priests 
of  the  Churchy  and  let  them  pray  over  him-j  anointing  him  with 
oil  in  the  name  of  the  Lord,  and  the  prayer  of  faith  shall  save 
the  sick  mauj  and  if  he  have  committed  sin^  he  shall  pardo^i 
him.  Which,  there  is  no  doubt,  ought  to  be  taken,  or  under- 
stood, of  the  faithful  who  are  sick,  who  can  be  anointed  with 
the  holy  of  chrism,  which,  having  been  prepared  by  a  bishop, 
may  be  used  not  only  for  priests,  but  for  all  Christians,  for 
anointing  in  their  own  need,  or  in  that  of  their  connections.* 
Sut  we  observe  that  something  superfluous  is  added,  even  the 
doubt  whether  that  be  lawful  for  a  bishop,  which  there  is  no 
doubt  is  lawful  for  priests.  For  the  words  are  addressed  to 
priests  for  this  reason,  that  bishops,  hindered  by  their  engage- 
ments, cannot  go  to  every  sick  person.  Whereas  if  a  bishop 
be  able,  or  think  fit  to  visit  any  such,  and  to  bless,  and  touch 
him  with  chrism,  he  can  do  so  without  any  hesitation,  as  it  is  his 
to  prepare  the  chrism.  For  this  chrism  cannot  be  poured  upon 
penitents,  in  as  much  as  it  is  a  kind  (a  genus)  of  sacrament. 
For  to  persons  to  whom  the  other  sacraments  are  denied,  how 
can  it  be  fancied  that  one  kind  (of  sacrament)  can  be  grant- 
ed ? "  • — Ep,  XXV.  ad  Decentium,  n.  xi.  p,  589,  T,  viii.  Oalland. 

*  Kai  rd  utrd  ravra  6vyx^P^^^  exovdtr  i^ov6iar  dfiaprrfnara, 

*  Quod  non  est  dubium,  de  fldelibus  ngrotantibus  accipi  vel  intelligi  de- 
bere,  qui  sancto  oleo  chrismatis  perung^  possunt;  quod  ab  episoopo  oonfeo 
turn,  non  solum  sacerdotibus,  sed  omnibus  uti  Christianis  licet  in  sua  aut 
suorum  necessitate  inungendum.  The  translation  given  in  the  t«xt  is  re- 
quired by  the  context. 

'  Nam  poenitentibus  istud  infundi  non  potest,  quia  genus  est  sacramentL 
Nam  quibus  reliqua  saoramenta  negantur,  quomodo  unum  genus  putator 
posse  concedi? 


KXTEEME  UNCTION.  209 

OBNTUEY  V. 

St.  G«aARiU8,  L.  C. — "As  often  as  any  infirmity  super- 
venes, let  him  who  is  sick  receive  the  body  and  blood  of  Christ ; 
and  then  anoint  his  body,  that  wh&t  is  written  may  be  aocom- 
plished  in  him  :  h  (my  one  sick,  let  him  bri/ng  in  the  priests^ 
cmd  let  them  pray  over  him^  anointing  him  with  oU,  &c.  See, 
brethren,  that  he  who,  in  sickness,  has  recourse  to  the  Church, 
shall  deserve  to  obtain  both  health  of  body,  and  pardon  of 
ains." — In  Append.  T.  v.  8.  Aug,  Serm.  cclxv,  ool.  3048.* 

ViOTOB  OF  Antioch,  G.  C* — Commenting  on  St  Mark  vL 
13,  he  says :  '^  And  they  cast  out  mamy  devils^  a/nd  anointed 
iffith  oil  many  thai,  were  sick.  Luke  also  states  the  like ;  but 
what  is  here  added,  concerning  the  mystical  unction  and  the 
use  of  oil,  is  mentioned  by  Mark  alone  amongst  the  Evangel- 
ists. However,  what  the  Apostle  James  narrates,  in  his 
canonical  (epistle),  does  not  differ  from  the  foregoing ;  for  he 
writes  :  Is  any  mxm  sick  among  you  t  Let  him  bring  in  the 
priests  of  the  Churchy  and  let  tliempray  over  him^  anointing 
him  with  oily  &c.  (v.  14-15).  Amongst  other  things,  oil  re- 
lieves the  inconveniences  resulting  from  toil,  it  feeds  the  light, 
and  produces  gladness.  The  oil,  therefore,  which  is  used  in 
the  sacred  unction,  denotes  mercy  from  God,  the  cure  of  sick- 
ness, and  the  enlightening  of  the  heart.  It  may,  nevertheless, 
be  said  that  prayer  effects  all  these  things,  but  that  the  oil  is 
only  the  outward  symbol  of  all  that  is  done." — T.  iv.  p.  383, 
Bibl.  Max.  88.  PP. 

St.  Cysil  of  Alkxandbia,  G.  C. — Speaking  against  charms 
and  incantations,  he  says :  "  But  then,  if  any  part  of  the 
body  give  thee  pain,  and  thou  believest  truly,  that  the 
words :  *  The  Lord  of  Sabaoth,'  and  such  like  phrases,  which 

>  Formerly,  de  tempore  215.  It  was  first  placed  in  the  Appendix,  as  not 
being  St.  Augustine's,  by  the  Benedictine  editors.  According  to  those  edi- 
tors, both  in  style  and  matter  it  seems  to  be  by  St.  Ciesarius,  who  flour- 
ished at  the  close  of  the  fifth  century. 

*  He  was  a  priest  of  that  city,  and  flourished  at  the  close  of  the  fourth 
and  the  beginning  of  the  fifth  century.  His  commentary  on  thQ  Gospel  of 
St  Mark  is  giren  in  the  BiU.  Maxima  SS.  PP.  i.  iv. 


210  HOLY  ORDSE. 

the  divine  Scriptures  assign  to  Him  who  is  Qod  by  nature, 
will  free  thee  from  the  evil,  do  thon,  praying  for  thyself,  utter 
these  words ;  for  thou  wilt  act  better  than  those  (condemned 
abovQ)  giving  the  glory  to  God,  and  not  to  the  unclean  spirits. 
I  will  also  mention  that  divine  Scripture,  which  says,  Is  any 
mam,  sick  among  you^^  ^. — T.  L  Z.  vi  De  Adar.  in  Sp.  et 
Ver.  p.  211. 

Council  of  Tbsnt. — ^^  As  regards  the  institution  (of  extreme 
unction)  the  synod  declares  and  teaches,  that  our  most  merci- 
ful Bedeemer,  who  willed  that  His  servants  should,  at  all 
times,  be  provided  with  salutary  remedies  against  all  the  wea- 
pons of  all  their  enemies ;  as,  in  the  other  sacraments.  He  pre- 
pared the  greatest  aids,  whereby,  during  life,  Christians  might 
preserve  themselves  whole  from  every  more  grievous  evil,  so 
did  He  guard  the  close  of  life,  by  the  sacrament  of  extreme 
unction,  as  with  a  most  firm  defence." — Seas.  xiv.  J)e  JSetrema 
Unct.  ^^  This  sacred  unction  of  the  sick  was  instituted,  Ǥ 
really  and  truly  a  sacrament  of  the  new  law,  by  Christ  our 
Lord,  insinuated  indeed  in  St.  Mark/  and  commended  and 
promulgated  to  the  people  by  the  Apostie  James,  .  .  ,  Is  awy 
mom  sick  among  you/^  &c. — Ibid.  cap.  1.- 


THE  SACRAMEJTT  OF  HOLT  ORDER. 


FBOPOSinON  3TV. 

We  hdieve  Order  to  he  a  saorammtty  hy  which  the  ministers 
of  the  Ohurck  are  consecrated^  and  power  gimn  to  them  to 
perform  9wck  public  offices  as  regard  the  service  qf  Ood  and 
the  saboaUon  (f  souls. 

flOBIFTUBB. 

John  XX.  21. — ^^As  the  father  hath  sent  me,  I  also  send 

<  **  And  going  forth,  they  preached  that  men  should  do  penance.  And 
they  cast  out  many  deyils,  and  anointed  with  oil  many  that  were  siok,  and 
healed  them.*' — ^yL  12. 


HOLY  ORDER.  211 

yon."  866  also  LuJce  xxii.  14^19  ;  Matt,  xxviii.  16, 18-20 ;  AatB 
i.  17,  21-26 ;  vi.  2-6 ;  xiii.  1-5 ;  xx.  17-28 ;  Rom.  x.  14-15. 
**  How  flhdl  tbey  hear  withotit  a  preacher!  And  how  shall 
they  preach  unless  they  be  sent  \ " 

1  Cor.  iv.  1. — '^  Let  a  man  so  account  of  us  as  of  the  minis- 
ters of  Christ,  and  the  dispensers  of  the  mysteries  of  Gk>d."  Ih. 
xii.  28-29.  ^^  And  God  indeed  hath  set  some  in  the  Chorch, 
first  Apostles,  secondly  prophets,  thirdly  doctors  ...  are  all 
Apostles  ?  are  all  prophets  ?  are  all  doctors  ? " 

Bphes.  iv.  11. — "  He  gave  some  Apostles,  and  some  pro- 
phets, and  other  some  evangelists,  and  other  some  pastors  and 
doctors ;  for  the  perfecting  of  the  saints,  for  the  work  of  the 
ministry,  for  the  edifying  of  the  body  of  CSirist  .  .  .  that 
henceforth  we  be  no  more  children  tossed  to  and  fro,  and  car- 
ried abont  with  every  wind  of  doctrine.'* 

1  Tvm.  iv.  14rl6'. — "  Neglect  not  the  grace  that  is  in  thee, 
which  was  given  thee  by  prophecy,  with  imposition  of  the  hands 
oi  the  priesthood.  .  .  .  Take  heed  to  thyself,  and  to  doctrine, 
be  earnest  in  them.  For  in  doing  this  thou  shait  both  save 
tiiyself,  and  item  that  hear  thee."    See  also  Ihid.  v.  32. 

2  Tw\.  i.  6. — "  Stir  up  the  grace  of  God,  which  is  in  thee 
by  the  imposition  of  my  hands.' '  Ihid.  li.  2.  "  And  the  things 
which  thou  hast  heard  of  me  by  many  witnesses,  the  same  o/OftOf 
mend  to  faithful  men,  who  shall  be  fit  to  teach  others  also." 

Tiifw  i.  6. — **  For  this  cause  I  left  thee  in  Crete,  that  thou 
shouldest  set  in  order  the  things  that  are  wanting,  and  should- 
est  ordain  priests  in  every  city,  as  I  also  appointed  thee."  See 
also  HA.  V.  i  4 ;  xiii.  7, 17-24. 


THE  FATHERS. 


OSmUBY  I. 

St.  Clkmbsnt  of  Eoms,  L.  C. — "  There  are  proper  liturgies 
(sacred  offices)  delivered  to  the  chief  priest ;  and  a  proper  place 
assigned  to  the  priests ;  and  there  are  proper  ministrations  in- 


212  HOLY  ORDER. 

cumbent  on  the  Levites ;  and  the  layman  is  adjudged  to  the 
appointments  of  laymen.' 

"  Let  every  one  of  you,  brethren,  give  thanks  to  God  in  his 
proper  station,  with  a  good  conscience,  with  gravity,  not  going 
beyond  the  prescribed  rule  of  his  sacred  office  (liturgy).' 

^^  The  Apostles  have  preached  to  us  from  the  Lord  Jesus 
Christ ;  Jesus  Christ  from  Grod.  Christ,  therefore,  was  sent 
by  God,  and  the  Apostles  by  Christ  .  .  .  Preaching,  through 
countries  and  cities,  they  appointed  their  first-fruits, — ^having 
proved  them  by  the  spirit, — ^bishops  and  deacons. 

"  Our  Apostles  knew,  through  our  Lord  Jesus  Christ,  that 
contention  would  arise  regarding  the  name  (or  dignity)  of  the 
episcopate.'  And  for  this  cause,  having  a  perfect  foreknow- 
ledge, they  appointed  the  aforesaid  (bishops  and  deacons),  and 
then  gave  direction,  in  what  manner,  when  they  should  die, 
other  approved  men  should  succeed  them  in  their  ministry 
(liturgy).*  Wherefore,  we  account  that  they  who  have  been 
appointed  by  them,  or  afterwards  by  other  eminent  men, — ^the 
whole  Church  consenting, — ^and  who  have  ministered  blame- 
lessly to  the  flock  of  Christ,  with  humility  .  .  .  that  such  men 
are  not  to  be,  without  injustice,  thrown  out  of  the  ministry 
(liturgy).  For  it  would  be  no  small  sin  in  us,  if  we  should 
cast  off  from  the  episcopacy  those  who  offer  up  the  gifts 
blamelessly  and  holily." — Ep.  i.  ad  Cot^mth,  n.  40-44.  These 
extracts  will  be  found  more  fully  under  the  heads  "  ApostdUr 
dty'^md'' Sacrifice:' 

OENTUBT  IL 

St.  Ignatius,  G.  C. — "  I  exhort  you  that  ye  study  to  do  all 
things  in  a  divine  unanimity, — the  bishop  holding  presidency 
in  the  place  of  God ;  and  the  presbyters  in  the  place  of  the 

>  Toflf  yap  dpx'^BpBt  tdtat  Xetrovpyiai  dedofievat  eidiv,  xai  ro^i 
iepevdtr  iSioi  6  t6ico%  itpodrSraxrat,  xai  Xevtr ati  tStat  Staxoriat 
ifCixetrrat  •  6  \aix6^  avBpoaicoi  Toti  Xai'xoti  npo6Tdy^a6ty  deSerat, 

*  Mij  itapBxPairtoY  toy  oopt6fieyoy  ziji  Xeirovpyiai  arirov  Karorau 

*  See  the  note  on  this  passage  under  "  Apostolidty/* 

*  Jtadi^toyrat  .  .  .  n/y  Xetrovpyiay  avrdSr. 


HOLY  OEDER.  213 

council  of  Apostles ;  and  the  deacons  most  dear  to  me,  en- 
trusted with  the  service  of  Jesus  Christ.'  ...  Be  ye  made  one 
with  the  bishop,  and  with  those  who  preside  for  a  pattern  and 
lesson  of  incorruption." — J^.  ad  Magnes.  n,  6.  See  many 
similar  passages  under  "  Authority. '^^  See  also  other  extracts 
under  "  Authority  "  and  "  ApostoUoUy.^^ 

St.  Justin,  G.  C. — See  the  extract  given  under  the  "  Eu- 
6ha/n8tP 

St.  iBENiBtrs,  G.  0. — "  But,  that  Paul  tanght  plainly  those 
things  which  he  had  also  learned,  and  this  not  to  those  only 
who  were  with  him,  but  to  all  his  hearers,  he  himself  makes 
manifest.  For,  at  Miletus,  having  convoked  the  bishops  and 
presbyters,  who  were  from  Ephesus,  and  the  other  neighbor- 
ing cities,'  for  that  he  was  hastening  to  Jerusalem  to  celebrate 
the  Pentecost,  testifyvng  many  things  unto  them,  and  declar- 
ing what  must  needs  hefaJH  him  cU  Jerusalem,  he  added :  I 
know  thdt  ye  shaJZ  see  my  face  no  m^re,  &c.  {Acts  xx.)  " — 
ASa).  Hasfres.  Z.  iii.  <?.  14,  n,  %  p.  201. 

Clement  of  Axexandbia,  G.  C. — "The  degrees  in  the  Church 
on  earth  of  bishops,  presbyters,  deacons,  are,  in  my  opinion, 
imitations  of  the  angelic  glory,  and  of  that  dispensation  which 
is  said  in  Scripture  to  await  all  who,  walking  in  the  steps  of 
the  Apostles,  live  in  perfect  righteousness  according  to  the 
Gospel." — Strom.  L.  vi.  n.  13,  p.  793.  See  also  Pcedag.  L. 
iii.  e.  12,  p.  309. 

Tebtuluan,  L.  C. — "  To  conclude  my  little  work,  it  remains 
that  I  give  an  admonition  also  concerning  the  right  rule  of 
giving  and  receiving  baptism.  The  right  of  giving  it  indeed 
hath  the  chief  priest,  which  is  the  bishop  :  then  the  presbyters 
and  deacons,  yet  not  without  the  authority  of  the  bishop,  for 
the  honor  of  the  Church,  which  honor  being  preserved,  peace 


'  npoHoBrftiiyov  rov  kmtSxoicov  bH  rotcov  Geov,  xai  rdor  nped- 
ffvrepQoy  eii  rofcov  dvreSpiov  tgov  djtodroXooVyXai  rdor  dtaxoyoov 
.  .  .  7ieiei6reofierGoy  Staxovtar  *If/6ov  Xpt6rov. 

'  In  Mileto  enim  convocatis  episoopis  et  presbyteris,  qui  erant  ab 
Bpheso,  et  reliqais  proximls  civitatibus. 


214  HOLY  ORDER. 

is  preserved/  Otherwifle  laymen  have  also  the  right,  for  Ast 
.  which  is  equally  received  may  equally  be  given,  unless  the 
name  disciples  denotes  at  once  bishops,  or  priests,  or  deacons. 
The  word  of  the  Lord  ought  not  to  be  hidd^i  from  any; 
wherefore  also  baptism,  which  is  equally  derived  from  God, 
may  be  administered  by  all :  but  how  much  more  incumbent 
on  laymen  is  the  duty  of  reverence  and  modesty  I  Seeing  that 
these  things  belong  to  superiors,  let  them  not  assume  to  them- 
selves the  office  of  the  bishopric  set  apart  for  bishops.  Emula- 
tion  is  the  mother  of  divisions.  A  most  holy  Apostle  has  said, 
that  all  things  are  lawful^  hU  aU  things  are  not  expedient. 
Let  it  in  truth  suffice  thee  to  use  such  things  in  thy  necessities, 
whensoever  the  circumstances  of  place,  or  time,  or  person  com- 
pel thee." — De  B(yptismo^  n.  17,  ^.  230-31.  See  also  De 
Prmserip.  n.  41,  ^.  n.  82.* 

OENTUBT  m. 

Obioen,  G.  C. — ^*  Besides  these  which  are  more  general, 
there  is  one  thing  due  to  the  widow,  of  whom  the  Church  takes 
care ;  another  to  the  deacon  ;  and  another  to  the  presbyter ; 
and  what  is  due  to  the  bishops  is  the  weightiest,  suid  will  if 
not  rendered  be  required,  and  avenged  by  the  Saviour  of  the 
whole  Church," — T.  i.  De  OrcUione,  n.  28,  p.  253.  See  also 
Ibid.  L.  vL  Contr.  Cds.  n.  30,  pp.  466-67. 

^^  Dost  thou  think  that  they  who  exercise  the  ministry,  and 
glory  in  the  order  of  the  priesthood,  walk  according  to  this  or- 
der, and  do  all  things  which  beseem  their  order  ?  In  like  man- 
ner, deaeons,  do  they  walk  according  to  the  order  of  their 
ministry  f  Then,  whence  is  it  that  we  often  hear  men  blas- 
pheme, and  say,  see  '  What  a  bishop,'  or,  *  What  a  presbyter,* 
or,  ^  What  a  deacon '  %    Is  not  this  said,  when  either  a  priest,  ix 

^  Dandi  quidem  (baptismi)  habet  jus  summus  sacerdos,  qui  est  episcopus. 
Dehinc  presbyteri  et  diaconi,  non  tamen  sine  episoopi  auctoritate,  propter 
ecclesi®  honorexn,  quo  salvo  salra  pax  est. 

*  Whether  TertoUian,  when  become  a  Montanist,  denied  the  divine  insti- 
tntion  of  holy  orders,  seenis  donbtfuL— C7/.  Dt  Ezkori.  Cast.  n.  7,  De 
Fuga  Fersecui.  n.  zL 


HOLY  ORD&R.  216 

a  mimeter  of  God,  has  dared  to  proceed  in  anywise  contsrary 
to  His  order,  and  do  something  contrary  to  the  sacerdotal,  or 
Leritical,  order  ? " — T.  ii.  Sbin,  ii.  m  JVumer.  n.  1,  p.  278, 
col.  2.  See  also  T.  iii.  Lib.  ii.  m  Ccmiic,  Cant  p.  48,  col.  1; 
Ibid,  m  Maith.  T.  zii.  n.  14,  jp.  731 ;  Sam.  xx.  inZt^camy  n. 
1,  p.  956. 

St.  Hifpolttub,  G.  C. — ^^  The  emperor  does  not  despise  the 
generals  that  are  under  him,  nor  governors  despise  their  sub- 
jects ;  and  without  leaders  a  kingdom  cannot  stand :  but  neither 
let  the  bishop  conduct  himself  haughtily  towaj*ds  the  deacons, 
or  the  presbyters ;  nor  the  presbyter  towards  the  laity ;  for  the 
existence  of  a  congregation  depends  on  both ;  for  both  bishops 
and  presbyters  are  the  priests  of  certain  others.  ...  To  be  a 
Christian  is  in  our  power,  but  to  be  an  Apostle,  or  a  bishop, 
or  any  thing  of  the  like,  is  not  in  our  power,  but  in  God's,  who 
is  the  giver  of  His  free  gifts." — De  Ohariematiim8y  TradiUo 
ApoBioUoa,  OaU.  T.  ii.  p.  602,  n.  1  {Fahr.  T.  i.  p.  247). 

"The  bishop  gives  a  blessing  and  does  not  receive  it ;  be 
ordains,  he  offers,'  he  receives  a  blessing  from  bishops,  but  by 
no  means  from  priests.  The  bishop  deposes  every  cleric  that 
deserves  deposition,  except  a  bishop,  for  one  (bishop)  only  is 
not  sufficient  (to  depose  a  bishop).  The  presbyter  gives  a 
blessing,  and  does  not  receive  it :  he  receives  a  blessing  from 
a  bishop  and  from  a  fellow-priest :  he  imposes  hands,  but  does 
not  ordain ;  *  he  deposes  not,  but  excommunicates  those  under 
him  that  may  come  under  that  punishment.  The  deacon  blesses 
not,  he  gives  not  a  blessing,  but  receives  it  from  a  bishop  and 
from  a  presbyter ;  he  baptizes  not,  he  offers  not,  but  when  the 
bishop  or  the  presbyter  has  offered,  he  distributes  to  the  peo- 
ple, not  as  a  priest,'  but  as  ministering  to  priests." — lb,  p. 

>  ''Bftiaxoieoi  x^pororet,  xpod^pet, 

•  XetptAerei  ov  x^poroyti. 

•  'ilJ  UpBvi.  In  the  pages  preceding  the  reference  in  the  text  will 
be  found  prayers  used  at  the  consecration  of  bishops,  and  at  the  ordination 
of  priests,  deacons,  &c.  They  are  substantially  the  same  as  those  given  in 
the  Apost.  ConBiit  I.  Tiii.;'from  which  work  also  a  passage  on  "  Holy  Or* 
der^  will  be  found,  from  I,  ilL  c.  x.,  under  ^^Saorifice.'*    In  the  Clemmtina^ 


216  HOLT  ORDER. 

507,  n.  17.  This  passage  is  alsb  found  in  the  Apost.  Const, 
lib.  viii.  n.  28.       ^ 

^^  For  yoa  know  undoubtedly  that  bishops  have  been  nomi- 
nated by  us,  and  presbyters,  and  deacons,  with  prayer  andky- 
ing  on  of  hands,  pomting  out  by  the  difference  in  the  names, 
the  difference  of  the  offices  (things).^  Having  been  taught  by 
the  Lord  the  series  of  things,  we  have  assigned  to  the  bishops 
what  belongs  to  the  high-priesthood,*  to  the  presbyters  what 
belongs  to  the  priesthood,*  to  the  deacons  what  belongs  to  the 
ministering  unto  both ;  that  what  appertains  to  divine  worship 
may  be  celebrated  in  a  pure  manner.  For  it  is  not  lawful  for 
a  deacon  to  offer  up  sacrifice,  to  baptize,  or  to  give  the  greater 
or  the  lesser  blessing;  nor  for  the  presbyter  to  perform  ordi- 
nations. For  it  is  not  a  holy  thing  for  the  order  to  be  revers- 
ed ;  for  He  is  not  the  Ood  of  confusion^  that  inferiors  may 
tyrannically  usurp  what  belongs  to  their  superiors.  For  such 
do  not  war  against  us,  or  against  the  bishops,  but  against  the 
universal  bishop  and  the  high-priest  of  the  Father,  Jesus  Christ 
our  Lord.  For  by  Moses,  the  beloved  of  God,  high-priests, 
and  priests,  and  Levites  were  appointed ;  by  the  Saviour  we 
the  thirteen  Apostles ;  but  by  the  Apostles,  I  James  and  I 
Clement  and  the  rest  with  us,  not  to  give  a  list  of  all.  But  in 
common  by  each  of  us  (were  appointed)  presbyters,  and  dea- 
cons, and  subdeacons,  and  lectors.  Wherefore,  the  first  high- 
priest,  the  only-begotten  Christ,  did  not  seize  to  BQmself  that 
honor,  but  was  constituted  by  the  Father.  He  having  become 
man  for  us,  and  offering  to  His  own  God  and  Father  the  spirit- 
ual sacrifice  before  His  passion,  to  us  alone  did  He  give  com- 
mission to  do  ihis^  although  there  were  others  like  imto  us  who 

a  work  which»  according  to  Gallandius,  Lumper,  and  others,  appeared 
about  the  year  230,  we  meet  with  numerous  examples  of  the  distinction  be- 
tween  the  various  grades  of  the  clergy.  See  Ep.  Clem,  ad  Jacob,  n.  14; 
Bom.  iii.  n.  67;  Eom,  vii.  n.  5,  8.  See  also  the  Eecogmtiones  ClemAntiSy 
for  the  ordination  of  bishops,  priests,  and  deacons,  L,  iii.  n.  66;  and  I.  vi. 

M.15. 

'  T^  Stdg>opa  roSr  ovofidreov^  xai  rify  6tag>opdr  roor  fcpaxfidrmy. 


HOLT  ORDER.  217 

had  believed  in  Him ;  but  not  by  any  means  was  every  one 
that  believed  at  once  appointed  a  priest,  or  in  possession  of  the 
dignity  of  the  high-priesthood.  But  after  His  ascension,  we 
offering  up,  according  to  His  appointment,  a  pure  and  unbloody 
sacrifice,  set  apart  bishops,  and  presbyters,  and  deacons  seven 
in  number,  of  whom  Stephen  was  one,  that  blessed  martyr  .  .  . 
ho  never  appears  in  the  exercise  of  what  appertains  not  to  the 
deaconsliip,  either  offering  sacrifice,  or  imposing  hands  on  any 
one,  but  keeping  to  his  deacon's  order  to  the  last." — De  Char- 
ism.  Trad.  ApoatoL  n.  26,  GaUand.  t.  ii.  p.  512.  This  passage, 
with  slight  additions,  is  found  in  the  Apoat.  Const.  I.  viii.  n. 
46.  Similar  passages  occur  in  other  writers  of  the  third  cen- 
tury. See  Arohelai  Diap.  Cum  ManetSy  OaMand.  f.  iii.  p. 
605,  n.  51,  col  2.' 

St.  Cypkian,  L.  C. — "  Know  then  that  I  have  made  Saturus 
a  lector,  and  Optatus  the  confessor  a  subdeacon ;  whom  we 
had  already,  by  common  advice,  made  next  to  the  clergy." — 
jE/?,  xxiv.  Presbyter,  On  the  mode  of  consecrating  a  bishop 
see  JEp.  Ixviii.  Felicia  given  under  "  TraditionP 

"  This  too  we  see  to  be  derived  from  divine  authority,  that 
a  priest  be  chosen  in  presence  of  the  people,  in  sight  of  all, 
and  be  approved  worthy  and  fit  by  public  judgment  and  testi- 
mony, as  in  Numbers  the  Lord  commanded  Moses  {Numb. 
XXV.  26).  God  commanded  a  priest  to  be  appointed  before  all 
the  synagogue,  that  is,  He  instructs  and  shows  that  the  ordi- 
nations of  priests  ought  only  to  be  solemnized  with  the  know- 
ledge of  the  people  standing  by,  that  so  by  the  people  being 

■  Besides  the  passages  in  the  text,  there  are  many  others  in  the  Apostoli- 
eal  Constituttona  on  this  subject:  "We  enjoin  that  a  bishop  be  ordained 
(xetpororetdBai)  by  three  bishops,  or  at  least  by  two;  by  one  it  is  not  law- 
ful for  you  to  be  constituted;  for  the  testimony  of  two  or  three  is  more  se- 
cure and  firm.  But  a  priest,  as  also  a  deacon,  and  the  rest  of  the  clergy, 
by  one  bishop;  but  neither  priest  nor  deacon  is  to  ordain  clerics  from 
amongst  the  laity ;  but  simply  the  priest  is  to  teach,  to  ofiPer,  to  baptize,  and 
to  bless  the  f  leople,  and  the  deacon  to  minister  to  the  bishop  and  to  the 
priests."— ^|Mw/.  Const,  I  iii.  c.  xxii.  For  the  manner  of  consecrating  bish- 
ops, see  Ibid.  I.  viii.  c.  xlv. ;  and  for  the  ordination  of  priests,  see  Lih.  viiL 
c.  xYi. ;  and  of  deacons,  Ih  e,  xvlL 


218  HOLT  ORDER. 

present,  either  the  crimen  of  the  wieked  may  be  detected,  or 
the  merits  of  the  good  prochdmed,  and  the  ordination  be  just 
and  lawful,  which  has  been  examined  with  the  suffrage  and 
judgment  of  ail.  This  is  afterwards  observed  in  the  Acts  of 
the  Apostles,  in  accordance  with  the  diyine  teadilng,  when 
Peter  speaks  to  the  people  of  ordaining  &  bishop  in  the  room 
of  Judas  {Ads  i.  15) ;  and  we  notice  that  the  Apostles  ob^ 
served  this,  not  only  in  the  ordinations  of  bishops  and  priests, 
but  also  in  those  of  deacons  {Acts  vi.  2).  This  surely  was 
done  so  diligently  and  carefully,  the  whole  people  being  called 
together,  that  no  unworthy  person  might  creep  into  the 
ministry  of  the  altar,  or  to  the  priestly  office." — J^.  IxviiL 

OENTUBT  IV. 

St.  Optatus  of  Milsvis,  L.  C. — "  Why  should  I  mention 
laymen  who  were  not  sustained  by  the  possession  of  any 
dignity  in  the  Church  f  Why  deacons  placed  in  the  third,  or 
presbyters  in  the  second  rank  of  the  priesthood.  The  very  heads 
and  cliief s  of  all,*  certain  bishops,  in  those  days,  to  purchase, 
even  at  the  loss  of  eternal  life,  the  brief  delays  of  this  imcer- 
tain  light,  delivered  up  the  records  (instrumenta)  of  the  divine 
law." — J)e  Sohiam.  DonaiL  L  i.  n.  13. 

St.  Ephb^bm  Sybus,  G.  C. — "  The  difference  of  dress  indi- 
cates also  the  dignity.     If  one  be  a  bishop  he  is  distinguished 

I  Eusebius  a9es  the  following  langoaffe  of  a  bishop  of  his  daj: — "Who 
is  able  to  penetrate  into  these  secret  recesses,  but  only  fie,  the  great  univer- 
sal High-Priest;  whose  of  right  it  is  to  search  into  the  secrets  of  the  rational 
soul;  and  perhaps  to  one  other  only  is  it  attainable  to  partake,  though  in 
the  second  place,  of  an  equal  power — ^to  him,  that  is,  who  has  been  set  as 
the  leader  of  this  army;  him  whom  that  first  and  great  High-Priest  has 
honored  here  with  the  second  place  in  sacred  things,  the  Shepherd  of  this 
your  divine  flock,  by  the  choice  and  judgment  of  the  Father  placed  over 
this  people,  and  whom  Himself  has  appointed  His  minister  and  interpreter; 
a  new  Aaron,  or  Melchisedech,  bearing  the  image  of  the  Son  of  God,  abid- 
ing and  preserved  perpetually,  by  the  united  prayers  of  you  all.  His  then 
alone,  after  that  first  and  greatest  High-Priest,  let  it  be,  if  not  in  the  first, 
at  least  in  the  second  place,  both  to  look  into  and  to  wi^h  over  the  inmost 
recesses  of  your  soul."~^ist.  Ecelet.  I.  z.  e.  iv. 

*  Quid  diaconoe  in  tertio?  quid  presbyteros  in  secundo  saoerdoiio  oonsti- 
tntoB?    Ipsi  apices  et  principes  omnium,  aUqui  epiaoopL 


H0L7  OBI^Ba.  219 

both  by  liis  dress  and  liis  dignity  ;  if  a  presbyter,  or  a  deacon, 
and  so  of  the  rest,  and  if  they  be  unworthy,  they  shall  be 
stripped  (of  their  dress)." — T.  i.  Or,  Sep  eh.  sui  ipsvuSyp, 
141. 

"  Whose  heart  is  so  stony  as  not  henceforth  to  bewail  that 
hoar  (of  judgment)  when  bishops  shall  be  separated  from  their 
co-bishops ;  priests  from  their  fellow-priests ;  and  deacons,  and 
subdeacons,  and  readers  from  their  compeers." — T.  ii.  Or,  In 
Secund.  Advent,  Dom.p.  200.     See  also  Ibid.jp,  206. 

^^  Having  led  him  (Abraham)  from  his  cell,  they  conducted 
him  to  the  city.  And  (the  bishop)  having  imposed  hands  on 
him,  sent  him  forward  with  gladness  accompanied  by  the 
clergy." — T.  ii.  Or,  In  Vit.  Ahraarrdyp.  4. 

St.  Epiphanius,  6.  C. — "  His  doctrines  were,  beyond  aU 
human  conception,  replete  with  madness.  For  he  asks, 
*  Wherein  is  a  bishop  above  a  priest?  They  in  notliing 
differ  from  each  other.  For  their  order,'  he  says,  *  is  one ; 
their  honor  one  ;  and  their  dignity  one.  The  bishop  imposes 
hands,  but  so  does  the  priest :  the  bishop  baptizes,  and  so  does 
the  priest.  The  bishop  goes  through  the  whole  economy 
of  worship,  and  the  priest  does  the  same.  The  bisliop  is 
seated  on  a  throne,  and  so  is  the  priest.'  Herein  he  led 
many  astray ;  and  they  had  him  for  their  leader.  Next  he 
asks,  ^  What  is  this  Easter  that  you  celebrate }  You  are  again 
made  to  take  up  with  Jewish  fables.  There  is  not  to  be  any 
celebration  of  the  Passover,  for  Christ  our  Pasaover  is  sacri- 
ficed.^ After  this,  he  next  asks,  *  On  what  account  do  you, 
after  their  death,  mention  the  names  of  the  departed  ? '  (see 
^Purgatory ').  We  will  discourse  briefly  on  these  things  ad- 
vanced by  him,  and  thus  pass  them  by.  And  that  the  whole 
is  full  of  folly  is  plain  to  every  man  of  sense.  To  say,  for 
example,  that  a  bishop  and  a  priest  are,  «qual.  How  can  thia 
be  ?  For  the  order  of  bishops  is  generative  of  fathers  j  for  it 
begets  fathers  to  the  Church ;  whereas  the  priestly  order,  un- 
able to  beget  fathers,  begets,  through  the  laver  of  regeneration, 
children  to  the  Church,  but  not  fathers,  or  teachers.    And  how 


220  HOLY  ORDBE. 

is  it  possible  for  him,  who  has  not  had  hands  imposed  on  him, 
to  ordain,  to  make  a  priest?  And  how  is  it  possible  to  say 
that  such  a  one  is  equal  to  a  bishop  ?  .  .  .  Now,  of  these, 
which  is  the  wiser  ?  This  deceived  man,  who  has  jast  now 
obtained  notoriety,  and  who  is  still  living  ;  or  they  who  were 
witnesses  before  us,  who  held  before  us  the  tradition  in  the 
Church,  &c.  f  (see '  Traditiony'—Adv.  HiBrea.  (75)jRp,  906, 
908,  910. 

St.  AicBBOss,  L.  C. — "  What  is  signified  by  this,  that  after 
Aaron's  death,  God  gave  His  command,  not  to  the  whole 
people,  but  to  Moses  alone,  who  is  amongst  the  priests  of  the 
Lord,  to  clothe  Eleazar,  Aaron's  son,  with  the  garments  of 
Aaron  the  priest ;  except  that  we  might  learn  that  a  priest 
ought  to  consecrate  a  priest.'  .  .  .  For  he  that  will  have  to 
supplicate  for  the  people  ought  to  be  chosen  by  the  Lord,  and 
approved  of  by  the  priests,  that  there  be  nothing  grievously 
to  offend,  in  him  whose  office  it  is  to  mediate  for  the  offences 
of  others." '— Z  ii,  Ep.  Ixiii.  Eccles.  VerceU.  n.  59,  p.  1036. 

"  Who,  brother,  gives  the  episcopal  grace  ?  God,  or  man  ? 
Thou  wilt  answer  without  doubt  God :  but  yet  through  man 
does  God  give  it.  Man  lays  on  the  hand,  God  bestows  the 
grace.  The  priest  lays  on  his  suppliant  right  hand,  and  God 
blesses  with  His  powerful  right  hand.  The  bishop  initiates 
the  order,  and  Grod  bestows  the  dignity." — T.  ii.  JDe  Dign. 
Sacerd.  e.  v. 

Canons  of  the  Apostles,  G.  C. — "  Let  a  bishop  be  ordained 
by  two  or  three  bishops." — Can  i.  col,  25,  Labbe^  t,  i. 

"  Let  a  presbyter, -deacon,  and  the  other  clerics,  be  ordained 
by  one  bishop." — /  h.  can.  ii. 

For  regulations  as  to  jurisdiction,  &c.,  in  the  matter  of  holy 
order,  see  Ihid.  can,  xxxv.,  Ixviii.,  Ixxvi.,  Ixxvii.-lxxx. 

St.  J.  Chbysostom,  G.  C. — ^^Andwhentlieyhadprayedy  they 
laid  their  hands  upon  them.  From  this  it  is  evident  that  they 
separated  them  from  the  multitude ;  and  they  bring  them,  not 

*  Quod  sacerdos  sacerdotem  consecrare  debeat. 

*  Pro  alioruiu  ofFensa  intervenire. 


HOLY  ORDER.  221 

the  Apostles  lead  them.  Observe  how  the  writer  avoids  re- 
dundancy ;  for  he  says  not  how,  but  simply,  that  they  werp 
ordained  by  prayer,  for  this  is  the  {x^iporovia)  or,  laying  on 
of  hands.*  The  hand  of  man  is  laid  on,  but  God  works  all, 
and  it  is  His  hand  that  touches  the  heart  of  him  that  is  or- 
dained, if  he  be  ordained  as  he  ought  to  be." — T.  ix.  Horn. 
xiv.  71.  3,  J?.  133.  See  also  the  beginning  of  the  next  homily, 
j>.  138. 

"  To  the/eUoW'hiahops  and  deacona  {Philip,  i.  1).  What  is 
this  ?  Were  there  many  bishops  of  one  city  ?  Not  so :  but  he 
thus  designated  the  presbyters.  For  then  they  still  inter- 
changed the  names,  and  the  bishop  was  called  a  deacon.  For 
this  cause,  when  writing  even  to  Timothy,  he  said,  Fulfil  thy 
ministry  (deaconship)  when  he  was  a  bishop.  For  that  he 
was  a  bishop,  he  says  to  him,  Impose  not  hands  suddenly  upon 
any  m/in.  And  again,  which  was  given  thee  with  the  imposi- 
tion of  the  hands  of  the  priesthood  ;  and  yet  presbyters  would 
not  have  imposed  hands  on  a  bishop.  And  again  writing  to 
Titus,  he  says :  For  this  cause  I  left  thee  in  Crete^  that  thou 
shovMst  ordain  priests  in  every  city,  as  I  appointed  thee.  If 
amy  he  without  crime,  the  husband  of  one  wife,  which  things  he 
says  of  the  bishop.  And  after  saying  this,  he  added  immedi- 
ately. For  a  bishop  must  be  without  crime,  as  the  steward  of 
Qod,  not  proud.  As  then  I  said,  both  the  presbyters  were  of 
old  called  bishops  and  deacons,  and  the  bishops  presbyters: 
whence  even  now  many  bishops  write,  *  To  my  fellow-presby- 
ter,' and  '  To  my  fellow-deacon.'  But  otherwise  the  distinc- 
tive name  is  given  to  each,  the  bishop  and  the  priest,  To  the 
feUow 'bishops,  he  says,  and  deacons,^^ — T  xi.  Horn.  i.  in  Ep. 
adPhU.n.l,p.^2A:.^ 

*  ExBtporoTfi7j6ay  6td  xpodevxpi  *  tovto  ydp  ^  x^'^POTovia  (ordi- 
nation) l6riy, 

*  For  the  much-debated  passage  of  St.  Jerome  on  the  origin  of  the  epis- 
copacy, see  Comm,  in  c,  i.  Ep,  ad  Titumj  col.  694-5,  t.  vii.  Ed,  Vallctrs, 
In  the  same  commentary  occurs  the  following:  "  Non  solum  episcopi,  pres- 
byteri,  et  diaconi  debent  magnopere  providere,  ut  cunctum  populum  cui 
pnesident,  conyersatione  et  sermone  prsecedant;  yerum  et  inferior  gradus^ 


222  HOLY  OHDER. 

Fourth  Coukcil  of  Cabthage,  L.  C. — ^Having  described  in 
the  first  chapter  the  qualifications  required  in  a  biBhop,  and 
entered  into  other  partieuLirs,  the  council  defines,  in  the 
second  that :  "  When  a  bishop  is  ordained,  let  two  bishops 
place  and  hold  a  copy  of  the  Gospels  over  his  head  and  neck, 
and  whilst  one  pours  forth  a  blessing  upon  him,  let  all  the 
other  bishops  present  touch  his  head  with  their  hands.^ — Cap. 
ii.  col.  1199,  T.  ii.  Lahb. 

^  When  a  priest  is  ordained,  while  the  bishop  is  blessing 
him,  and  holding  his  hand  over  his  head,  let  all  the  priests 
who  are  present,  also  hold  their  hands  over  his  head  near  the 
hand  of  the  bishop." — Ibid.  cap.  iii. 

"  When  a  deacon  is  ordained,  let  the  bishop  alone  who  blesses 
him  place  his  hand  over  his  head ;  because  he  is  not  conse- 
crated to  the  priesthood,  but  to  the  ministry/' — Hid.  cap.  iv. 

^^  When  a  subdeacon  is  ordained,  as  he  does  not  receive  the 
imposition  of  hands,  let  him  receive  from  the  hand  of  the 
bishop  an  empty  paten,  and  an  empty  chalice :  and  from  the 
hand  of  the  archdeacon  a  small  pitcher  with  water,  and  a  towel 
and  manuterge." — Ih.  can.  v.  Then  follows,  from  can.  vi. 
10,  the  manner  of  ordaining  the  Acolyte,  Msorcist,  ZectoTy 
Door-keeper,  and  Singer. 

OKNTUKX    V. 

St.  Auoitstinb,  L.  C. — "  What  some  of  these  men,  forced  by 
truth,  have  begun  to  say,  '  He  that  recedes  from  the  Church 
does  not  forfeit  baptism,  but  yet  loses  the  right  of  conferring 
it,'  is  evidently  in  many  ways  a  useless  and  foolish  opinion. 
First,  because  there  is  no  cause  shown  why  one  that  cannot 
lose  baptism  itself,  can  lose  the  right  of  conferring  it.  For 
each  is  a  sacrament,  and  each  is  given  to  man  by  a  certain  con- 
secration : '  Baptism  when  a  man  is  baptized,  the  other  when 

ezorcistsB,  lectores,  sditni,  et  omnes  omnino  qui  domui  Dei  serviunt.  Quia 
yehementer  ecclesiam  Christi  destruit,  meliores  laicos  esse  quam  dericos." 
—Camm.  in  e.  ii.  Ep.  ad  Tit.  2h.  eel.  728. 

1  Utrumque  enim  sacramentum  est,  et  quadam  ooliBeoiatione  utnunque 
hominl  dator. 


HOLY  ORDER.  223 

he  is  ordained ;  and  for  this  cause,  in  the  Catholic  Church, 
neither  is  allowed  to  be  repeated.  For  if,  at  anj  time,  any 
even  of  the  (Donatist)  prelates  have  come  over  to  us  from  that 
party,  they  have,  for  the  sake  of  the  blessing  of  peace,  after 
renouncing  their  error  of  schism,  been  received;  and  if  it 
seemed  proper  that  they  should  exercise  the  same  functions  as 
they  had  previously  exercised,  they  have  not  been  reordained ; 
but  as  their  baptism,  so  did  their  ordination  remain  entire ;  for 
in  their  separation  was  the  evil, — which  by  the  peace  of  unity 
was  corrected, — ^not  in  the  sacraments,  which,  wheresoever 
tliey  are,  are  the  same.  And  when  it  is  judged  expedient  for 
the  Church,  that  such  prelates,  on  returning  to  Catholic  fel- 
lowship, should  not  exercise  therein  their  honors,  the  sacr^ 
ments  themselves  of  ordination  are  not  taken  away  from  them, 
but  remain  with  them.  And  for  this  cause  hands  are  not  im- 
posed upon  them  with  the  people,  lest  an  injury  be  done,  not 
to  the  man,  but  to  the  sacrament  itself." — T.  ix.  Z.  ii.  Cantr. 
Epist.  Fundum.  n.  28,  col.  105.  ^opaadm^  see,  for  instance, 
lb.  Z.  i.  Contr.  Donal.  de  Bapt.  n,  2,  col.  159. 

"  Aerius  having  fallen  into  the  heresy  of  the  Arians,  added 
some  dogmas  of  his  own.  .  .  .  He  also  said  that  a  priest  ought 
not  to  be  distinguished  from  a  bishop  by  any  difference."  '— 
T.  viii.  I/ib.  de  Hcsree.  liii.  col.  55. 

St.  Innocent  I.,  Pope,  L.  C. — "  Let  the  periods  fixed  by  our 
ancestors  be  observed :  and  let  no  one  be  made  quickly  a  lector, 
quickly  an  acolyte,  quickly  a  deacon,  quickly  a  priest.  .  .  . 
Since  therefore,  it  has  by  an  undoubted  definition  been  shown 
you,  who  ought  to  be  admitted,  or  who  rejected,  you  will  have 
to  choose  out  of  all  those  whom  your  condescension  sees  are 
not  to  be  repudiated,  those  whom  you  may  make  clerics." — 
Ad  Fdicem  Episcopum^  col.  1261,  Lahh.  T.  ii.  See  also  on 
Arian  ordinations,  his  Ep.  ad  Aleosand.  Episc.  col.  1269,  n.  3, 
3. :  and  the  extract  from  his  Epis.  odDecenLy  given  under 
"  ConfinriaMonP 

1  Dicebat  etiam  presbyteram  ab  epiicopo  nulla  differentia  debere  dis- 
cemL 


224  HOLY  OEDFB. 

St.  Cybil  of  Alexandria,  G.  C. — "  And  sfaoald  any  one 
choose  to  seek  out  the  orders  of  the  Church,  as  prefigured  in 
the  law,  he  would  be  surprised,  and  not  without  cause.  For 
to  bishops,  as  being  appointed  to  rule,  and  to  those  who  fill  a 
lower  rank,  to  priests  I  mean,  has  the  altar  been  entrusted,  also 
the  things  within  the  veil ;  and  to  them  also  may  fittingly  be 
said,  And  ikey  sludZ  gjiard  tlieir  priesU^  office  {Nufniers  iii. 
10).  And  to  the  deacons  this  applies :  They  shall  have  charge 
of  the  coverings  of  the  iahemacLe^  andofaU  the  vessels  thereof  y 
and  the  toatching  of  the  peoj>le.  Do  they  not  cry  aloud,  com- 
manding in  the  churches,  when  the  people  ought  to  say  the 
hymn,  and  stand  orderly,  and  often  enjoin  them  to  keep  still, 
and  excite  them  to  prayers,  and  when  the  unbloody  sacrifice 
is  being  celebrated,  do  they  not  carry  the  more  sacred  vessels  ? 
.  .  .  But  the  laity  is  withheld  from  every  sacred  office,  and 
the  word  threatens  the  extremest  punishment  against  those 
who  seize  on  this  honor." — T,  i.  L,  xiii.  de  Ador.  in  Sp.  et 
Ver.  p,  454. 

Theodoret,  G.  C. — "  Though  tens  of  thousands  of  men  are 
baptized  by  one  priest,  they  diminish  not  the  grace  of  that 
priest ;  and  though  very  many  have  hands  laid  on  them  by  the 
chief  priests,  and  receive  the  priestly  dignity,*  they  lessen  not 
the  gift  of  that  chief  priest." — T.  i.  QiuBst.  xix.  in.  Num.  p. 


St.  Leo  L,Pope,  L.  C. — "That,  therefore,  which  we  know 
was,  with  more  earnest  care,  observed  by  our  fathers,  that  do 
we  wish  to  be  adhered  to  by  you  also,  that  the  sacerdotal,  or 
levitical,  ordination  be  not  celebrated  indiscriminately  on  all 
days.  .  .  .  For  besides  the  authority  of  a  custom,  which  we 
know  comes  from  apostolic  teaching,  tjie  sacred  Scripture  also 
shows,  how,  when  the  Apostles  were,  by  the  command  of  the 
Holy  Ghost,  sending  Paul  and  Barnabas  to  preach  the  Gtospel 
to  the  Gentiles,  they  fasting  and  praying  imposed  hands  upon 
them  :  that  we  may  understand,  with  what  religious  attention 

»  UdfiicoXkot  icapd  raov  dpxtepdoov  ;t«poroyov;/eKOi,  xai  rr^v 
Upartxrfr  d^ar  SexoMBvot. 


HOLY  ORDER.  225 

both  of  those  who  give,  and  of  those  who  receive,  care  is  to 
be  taken  lest  the  sacrament  of  so  great  a  benediction  seem  to 
be  negligently  accomplished."* — Ep.  ix.  Ad  ZHosconrni^  Ep. 
Alexand.  c.  i.  p,  629. 

"  For  whereas,  to  those  who  are  set  without  the  order  of 
clerics,  it  is  lawful  to  indulge  in  the  propagation  of  children ; 
yet,  in  order  to  show  forth  the  purity  of  perfect  continency, 
carnal  connection  is  not  allowed  even  to  subdeacons,  tJiat  they 
also  who  har^e  (wives)  he  as  if  they  had  none  (1  Cor.  vii.  29). 
And  they  who  have  not  (wives)  let  them  remain  single.  But 
if  it  be  fit  that  this  be  observed  in  this  order,  which  is  the 
fourth  from  the  head,  how  much  more  in  the  first,  or  the 
second,  or  the  third  (order)  is  it  to  be  observed,  that  no  one  be 
esteemed  worthy  of  the  levitical,  or  priestly,  honor,  or  of  the 
episcopal  excellency,  who  is  discovered  not  to  have  as  yet  re- 
frained himself  from  the  pleasures  of  wedlock." — T,  i.  Ejp. 
xiv.  Ad  Ana^asium  Thessalon,  Episc.  n,  4,  j9p.  687-8. 

Gelasius  I.,  Pope,  L.  C. — "No  less  do  we  prohibit  priests 
to  go  beyond  their  bounds ;  that  they  assume  not  presumptu- 
ously to  themselves  the  things  due  to  the  episcopal  dignity 
(summit)  ;  that  they  are  not  to  seize  to  themselves  the  power 
of  making  the  chrism,  or  the  episcopal  seal ;  ...  let  them  re- 
member that  on  no  account  is  it  allowed  them  to  have  the 
right  of  making  a  subdeacon,  or  an  acolyte,  without  the  chief 
pontiff ;  and  let  them  be  assured,  that  if  they  think  that,  of 
their  own  choice,  they  may  perform  any  thing  which  belongs 
specially  to  the  episcopal  ministry,  they  will  be  (are)  at  once 
deprived  of  the  dignity  of  the  priesthood,  and  of  sacred  com- 
munion. .  .  .  The  ordinations  also  of  priests  and  deacons 
ought  not  to  be  performed  except  at  certain  seasons,  and  on 
certain  days,  that  is,  during  the  fast  of  the  fourth,  seventh, 
and  tenth  months,  ,&c."—.£/?.  ad  Episc.  Luca/n.  ca/p,  vL  xi., 
col.  1189-91,  T.  iv.  IaM. 

Council  of  Tbent. — '^  Since  it  is  evident,  from  the  testi- 

'  Sacerdotalis  vel  levitica  ordinatio  celebretur  .  .  .  ne  tantaa  benedic- 
tionis  sacramentum  negligentar  videatur  impletiim« 


226  CELIBACY  OF  THE  CLERGY. 

monj  of  Seriptnre,  apostolieal  tradition,  and  the  nnanimoos 
consent  of  the  fathers,  that  by  sacred  ordination,  which  is  per- 
formed by  words  and  external  aigns^  grace  is  conferred ;  no 
one  ought  to  doubt,  that  order  is  truly  and  properiy  one  of 
the  seven  sacraments  of  holy  Church :  For  the  Apostle  says 
to  Timothy :  1  adraonish  thee^  that  thou  stir  up  the  grckse  of 
Ood^  which  i»  in  thee  by  the  imposition  of  my  handsP — (2 
Tvm.  L  6).  Se8».  xx.  c,  iii.  The  synod  also  declares,  that, 
besides  the  priesthood,  there  are  other  major  and  minor 
orders,  by  which,  as  it  were  by  steps,  the  candidate  rises  to  the 
priesthood.  The  major  orders  are  those  of  deacon  and  sub- 
deacon  :  the  minor  are  those  of  aoolyte,  exorcist,  lector  and 
door-keeper  {ostiaritui). — JHd.  c.  iL 


CEUBACY  OF  THE  CLERGY. 


The  discipline  of  our  Church,  on  this  point,  has  not  ahrays 
been,  it  is  plain,  precisely  what  it  is  at  present ;  but  because  it 
is  discipline,  therefore  may  it  be  changed,  as,  in  the  alteration 
of  times  and  circumstances,  it  has  seemed,  or  shall  seem,  good 
to  our  ecclesiastical  rulers.  In  the  Greek  and  Latin  churches 
the  discipline  is  not  the  same :  but  in  both,  the  advice  of  St. 
Paul,  founded  on  the  justest  views,  if  it  did  not  always  en- 
force the  practice,  served  to  establish  the  jMinciple^  of  the  ex- 
pediency of  clerical  celibacy.  •  With  the  Greeks,  no  one,  after 
ordination  to  the  higher  orders,  is  now  allowed  to  marry ;  but 
they  that  have  wives  may  be  promoted  to  them,  that  of  bishops 
excepted,  who  must  always  be  single  men. 

SCBIPTUKB. 

1  Cor.  vii  7,  8,  25-28,  82-33,  85.— "I  would  that  all  men 
were  even  as  myself ;  but  every  one  hath  his  proper  gift  from 
God ;  one  after  this  manner,  and  another  after  that     But  I 


CELIBACY  OF  THE  CLEEGT.  227 

Bay  to  the  unmarried,  and  to  tlie  widows ;  it  is  good  for  them 
if  they  so  continue,  even  as  I.  But  if  they  do  not  contain ' 
themselves,  let  them  marry.  For  it  is  better  to  marry  than  to 
be  burnt.  .  .  .  Now  concerning  virgins,  I  have  no  command- 
ment of  the  Lord:  but  I  give  counsel,  as  having  obtained 
mercy  of  the  Lord,  to  be  faithful.  I  think,  therefore,  that 
it  is  good  for  the  present  necessity,  that  it  is  good  for  a  man 
80  to  be.  Art  thou  bound  to  a  wife  ?  seek  not  to  b^  loosed. 
Art  thou  loosed  from  a  wife  ?  seek  not  a  wife.  But  if  thou 
take  a  wife,  thou  hast  not  sinned.  And  if  a  virgin  marry, 
fihe  hath  not  sinned ;  nevertheless,  such  shall  have  tribulation 
of  the  flesh.  But  I  spare  you.  .  .  .  But  I  would  have  you 
to  be  without  solicitude.  He  that  is  without  a  wife,  is 
solicitous  for  the  things  that  belong  to  the  Lord,  how  he  may 
please  God.  But  he  that  is  with  a  wife,  is  solicitous  for  the 
things  of  the  world,  how  he  may  please  his  wife  :  and  he  is 
divided.  And  this  I  speak  for  your  profit :  not  to  cast  a  snare 
upon  you,  but  for  that  which  is  decent,  and  which  may  give 
you  power,  to  attend  upon  the  Lord,  without  impediment." 


THE  FATHERS. 


To  quote  their  sentiments  on  this  subject  is  almost  un- 
necessary, for  they  well-nigh  unanimously,  in  their  writings, 
inculcate  a  compliance  with  the  counsel  of  St.  Paul:  and 
when  the  discif)line  of  the  Church  permitted  marriage,  they 
almost  uniformly  chose  a  life  of  voluntary  celibacy.  They  saw 
how  true  was  the  observation,  that  the  married  man  was  di- 
vided,  and  that  solicittMie  for  the  things  of  the  world  was  next 
to  inseparable  from  tliat  state.  And  where  the  fewer  of  those 
cares  should  be,  there,  they  again  saw,  would  the  mind  be 
more  at  liberty  to  attend  upon  the  Lord — that  is,  to  fulfil  the 
duties  of  the  ecclesiastical  calling.  A  few  extracts,  therefore, 
will  suflBce. 

*  Ei  8b  ovx  iyxparevorrat. 


228  CELIBACY  OP  THE  CLERGY. 

CENTUBY   m. 

Ohigek,  G.  C. — "  It  is  certain  that  the  imceasing  sacrifice 
is  impeded  by  those  who  serve  the  necessities  of  wedlock. 
Wherefore  it  appears  to  me,  that  it  belongs  to  him  alone  to 
ofFer  the  unceasing  sacrifice,  who  has  devoted  himself  to  an 
unceafiing  and  perpetual  chastity." — Horn,  xxiii.  in  Numer, 
n.  3,  p.  358.  See  also  Hotti,  vi.  in  Levit.  n.  6,  j>.  218,  cf. 
Comment  in  Matt,  Tom.  xiv.  n.  22,  p.  646. 

CENTURY  IV. 

St.  Cyril  op  Jerusalem,  G.  C. — "For  it  behooved  the 
parest,  and  the  teacher  of  purity,  to  come  forth  from  a  pure 
bed-chamber ;  for  if  he,  who  fulfils  well  the  oflSce  of  a  priest 
of  Jesus,  refrains  himself  from  woman,  how  was  Jesus  Him- 
self to  be  bom  of  man  and  woman  ? " — Catech.  xii.  n.  25,  p. 
176. 

EusEBius,  G.  C. — "  The  Word  says :  It  behooveth  a  bishop 
to  be  the  husband  of  one  wife  (1  Tim.  iii.  2).  Besides,  it  be- 
seemeth  those  who  have  been  consecrated,  and  who  are  en- 
gaged in  the  ministry  of  God,  to  restrain  themselves  for  the 
future  from  all  matrimonial  commerce;  whereas,  all  they 
who  have  not  been  found  worthy  of  so  high  and  sacred  oflSce, 
the  Lord  allows,  and  well-nigh  proclaims  to  all,  that  marriage 
(is)  honorable^  and  the  bed  undefiled^  hut  fornicators  and 
adulterers  God  judges^ — Dem.  Evang.  L.  i.  c.  ix.  p.  33,  The 
reader  will,  probably,  also  be  acquainted  with  the  attempt 
made  by  Eusebius,  in  his  Ecclesiastical  History,  to  prove 
that  the  TherapeutsB,  •  described  by  Philo,  were  Christians. 
One  of  the  arguments  relied  upon  by  him,  is,  that  amongst 
them,  both  men  and  women,  practised  virginity  spontaneous- 
ly, to  the  end  of  their  lives. — H,  E.  L.  ii.  c,  xv\\.p,  69. 

St.  Epiphanius,  G.  C. — "  He  (Christ)  honors  one  wedlock, 
and  in  a  special  manner  adorned,  as  a  pattern,  with  the  gifts 
of  the  priesthood,  those  who,  after  being  once  married,  were 
continent  or  who  had  preserved  their  purity  spotless ;  even  as 
His  Apostles  becomingly  and  holily  established,  as  a  law  of 


CELIBACY  OP  THE  CLERGY.  229 

the  Church,  for  the  priesthood." — T,  i.  Adv.  Hcerea,  (48)  p. 
410.     For  the  context  see  "  Matrimony^'* 

"  Him  that  is  living  in  wedlock  and  begetting  children, 
even  though  the  husband  of  one  wfe^  the  holy  Church  of 
God  does  not  receive,  as  deacon,  priest,  or  bishop,  but  him 
only  who  refrains  from  that  one  wife,  or  is  a  widower ;  and 
this  especially  where  the  canons  of  the  Church  are  strictly 
observed." — lb.  Hceres.  69,  p.  496.  For  the  context  see 
''  Matrimony. ^^ 

St.  Ambrose,  L.  C. — "  You  who — virgins  in  body,  of  mo- 
desty untainted,  aliens  even  from  the  conjugal  fellowship- 
are  fully  aware  that  the  ministry  is  to  be  exhibited  blameless, 
and  spotless,  and  not  to  be  violated  by  any  marital  commerce, 
have  received  the  grace  of  the  ministry." — T,  ii.  Z.  i.  de  Ofic. 
Ministr.  c.  50,  p.  66.  For  St.  Clirysostom's  opinion,  see  T. 
X.  Hmn.  xix.  in  Ep,  i.  ad  Cor.  n.  1,  jp.  186.  St.  Jerome's  fre- 
quent and  emphatic  advocacy  of  this  discipline  is  too  well 
known  to  require  proof.* 

St.  Sirioius,  Pope,  L.  C. — "  Let  us  now  come  to  the  most 
sacred  orders  of  clerics,  whom,  from  the  intimation  of  your 
friendliness,  we  find  so  despised  and  in  such  confusion,  that 
we  must  say  with  the  mouth  of  Jeremias,  who  will  give 
water  to  my  head^  and  a  fountain  of  tears  to  my  eyes  ?  and  1 
will  weep  day  and  night  for  this  people  (ix.  1).  .  .  .  For  we 
have  learnt  that  many  priests  and  Levites,  for  a  long  period 
after  their  consecration,  have  begotten  offspring,  both  from 
their  own  wives,  and  also  from  shameful  connection ;  and  that 
they  defend  their  crime  on  this  plea,  that  in  the  Old  Testa- 
ment we  read  that  liberty  was  granted  to  the  priests  and  min- 
isters to  beget  children.  [Having  replied  to  this  he  continues :] 
The  Lord  Jesus,  when  He  had  enlightened  us  by  His  coming. 


'  "  Christus  virgo,  virgo  Maria,  utriusque  sexus  virginitatem  dedicavere. 
Apostoli  yel  virgines,  vel  post  nuptias  continentes  .  .  .  assumpti  in  aposto- 
latum  reliquerunt  officium  conjugale." — ApoL  Contr.  Jovin.  Even  his 
adversary  Jovinian  seems  to  have  admitted  that  such  was  the  existing  disci- 
pline of  the  Charch :  "  Certe  confiteris  non  posse  esse  episcopum,  qui  in  epis- 
oopatu  filios  faciat."    See  also  his  Comm,  in  e.  i.  Up.  ad  Tit. 


230  CELIBACT  OF  THE  CLEBGT. 

proclainu  in  tLe  Gospel  that  ELe  cune  not  to  d^Mtr&y  hmi  to 
futjU  <  Matt.  \.)  And  therefore  would  He  have  ihe  Ciiureh, 
wh'.nse  ifpoube  lie  is,  to  fehine  with  the  ^lendor  of  ehsbtitT, 
tiiat,  in  the  day  of  judgment,  when  He  fehall  come  again.  He 
may  iiud  it,  ^x>  by  Uis  Apo<»tle  He  institnted  it»  w'lthout  i^fot 
cr  wrlrJcle  (Epfies.  v.)  By  the  indiseoluble  law  of  wLich  or- 
dinances, all  we  priests  and  Levites  are  bound,  tfaau  from 
the  day  of  our  ordination,  we  yield  np  onr  hearts  and  bodies 
to  sobriety  and  eluibtity,  if  we  wonld,  in  all  things  be  pleas- 
ing to  our  God  in  those  sacriiioes  which  we  daily  offer.  .  .  . 
And  because  some  few  of  those  concerning  whom  we  are  speak- 
ing, lament,  as  your  holiness  has  reported,  that  they  have  fal- 
len tlirough  ignorance, — to  such  we  say  that  m^t^y  is  not  to  be 
denied,  on  this  condition,  that,  without  any  increase  of  honor, 
they  continue,  as  long  as  they  live,  in  that  otace  in  which 
their  crime  was  detected,  if  so  be,  however,  that  they  have 
since  been  careful  to  show  themselves  continent.  Whereas, 
those  who  rest  on  the  excuse  of  an  unlawful  privflege,  so  as 
to  assert  that  this  is  allowed  them  by  the  old  law,  let  them 
know  that  they  are  deposed,  by  the  authority  of  the  apostolic 
see,  from  every  ecclesiastical  honor,  which  they  have  unwor- 
thily used,  and  never  can  handle  the  venerable  mysteries,  of 
which  they  have  deprived  themselves,  while  longing  after  ob- 
scene pleasures  (appetites).  And  for  that  the  present  exam- 
ples warn  us  to  take  precautions  for  the  future: — If  any 
binhop,  priest,  and  deacon  (which  we  would  not  have)  shall  be 
henceforward  found  such,  let  him  even  now  understand  that 
every  access  to  mercy  is  closed  by  us ;  for  it  is  necessary  that 
wounds  be  cut  out  with  the  knife,  when  the  remedy  of  fo- 
mentations has  not  affected  them." — Ep.  ad  Hhrver,  Tarrac. 
EpiBC,  n.  7,  coL  1019-20.  T.  ii.  Lahbe.  See  also  Ep.  Epiac. 
per  Afric.  n.  iv.  col.  1029-30.     Ibid. 

Council  of  Nbocesabea,  G.  C. — "  If  a  priest  marry,  let 
him  be  removed  from  his  order ;  but  if  he  commit  fornication 
or  adultery,  let  him  be  altogether  cast  out,  and  be  brought  to 
penitence." — Can.  i.  col  1479-81.    Zabbcy  T.  i. 


CELIBACY  OF  THE  CLERGY.  231 

Fifth  Councjil  of  Caethagk,  L.  C. — This  council,  held  in 
898,  decrees,  that:  "Whereas  the  incontinency  of  certain 
clerics,  towards  however  their  own  wives,  has  been  reported, 
it  hath  seemed  good  that  bishops,  priest,  and  deacons,  accord- 
ing to  their  own  (or  previous)  statutes,  restrain  themselves 
even  from  their  wives,  whiv.a  unless  they  do,  let  them  be  re- 
moved from  their  ecclesiastical  office.  But  the  other  clerics 
are  not  compelled  to  this,  but  are  to  couduct  themselves  ac- 
cording to  the  custom  of  each  church." — Cap,  3,  coL  121f -16, 
Lahb,  T.  ii.  This  last  clause  is  a  relaxation  of  the  decree  of 
the  second  council  of  Carthage,  held  in  the  previous  year, 
which  enjoined  continency  on  bishops,  priests,  and  deacons, 
and  "  OH  all  who  are  engaged  in  the  service  of  the  divine 
things." — Cap,  ii.  ool.  1159.  Ibid. ;  where  also  it  is  declared 
to  be  an  apostolical  tradition. 

CouNCTL  OF  Orawgb,  L.  C. — ^"  K  any  one,  after  having  r^ 
ceived  the  levitical  benediction,  is  discovwed  to  be  inconti- 
nent with  his  wife,  let  him  be  removed  from  his  office." — 
C<3m.  xxiii.  col,  1460.    Labhe^  T.  iii. 

COBNTirBY  V. 

St.  Ihnoobnt  I.,  Pope,  L.  C. — See  the  extract  from  his 
Epist.  ii.  ad  Victr.  n.  12,  given  under  '\SacriJioe;^^  he  also 
gives  similar  directions  in  his  letter  to  St  Exuperius,  bishop 
of  Toulouse,  n.  V 

Council  of  Ajeclbb,  L.  C. — This  council,  held  in  452,  defines 
that  "  one  who  is  in  the  bond  of  wedlock  cannot  be  raised  to 
the  priesthood." — Ccm,  ii.  col.  1011.  Labhe^  T.  iv.  See  also 
Ibid.  cam.  xliii.,  xliv.,  xlv.,  col,  1016-  Similar  regulations  are 
found  also  in  the  Council  of  TuAn^  held  a.d.  461,  can,  i.  cd. 

'  The  following  is  from  Can.  xiv.  of  the  Oenercbl  Council  of  ChcUcedon: 
**  SiDoe  in  some  provinces  it  is  allowed  to  the  readers  and  singers  to  marry, 
the  holy  synod  has  decreed  that  it  shall  not  be  lawful  for  any  of  them  to 
marry  a  woman  of  heterodox  opinions." — Col.  782,  t,  iv.  Lahbe,  In  Can, 
xvi.  the  council  defines  that,  "  A  virgin  who  has  dedicated  {dyaQEl6av) 
herself  to  the  Ix>rd  God,  and  in  like  manner  monks,  are  not  permitted  to 
contract  matrimony.  But  if  they  are  found  to  have  done  this,  let  them 
be  exeommxmicated."— i&i(l.  eol,  763. 


232  EBLIGIOUS  STATE. 

1050.  Ibid,;  in  the  Concil.  Venet.  (a  Gaulish  synod),  held  in 
461,  can,  xi.  col.  1056.    Ibid. 

St.  Lbo,  Popb,  L.  C. — See  the  extract  from  Ep.  xiv.  ad 
Anaataa.,  given  under  "  Holy  OrdeT^ 

Council  of  Tbent. — "  If  any  one  shall  say  that  the  conjugal 
state  is  to  be  preferred  to  the  state  of  virginity,  or  of  celibacy, 
and  that  it  is  not  better  and  more  blessed  to  remain  in  vir- 
ginity, or  celibacy,  than  in  matrimony,  let  him  be  anathema." 
— SesB.  icxiv.  cam,,  x. 


THE  RELIGIOUS,  OR  MONASTIC  STATE. 


8t.  Matt.  xix.  10-12. — "  His  disciples  say  unto  Him :  If  the 
case  of  a  man  with  his  wife  be  so,  it  is  not  expedient  to  marry. 
Who  said  to  them :  all  men  take  not  this  word,  but  they  to 
whom  it  is  given.*  For  there  are  eunuchs,  who  were  bom  so 
from  their  mother's  womb ;  and  there  are  eunuchs,  who  were 
made  so  by  men ;  and  there  are  eunuchs,  who  have  made 
themselves  eunuchs  for  the  kingdom  of  heaven.  He,  then, 
that  can  take,  let  him  take  it." 

Ibid.  20. — "  The  young  man  saith  to  Jesus,  all  these  (the 
commandments)  have  I  kept  from  my  youth,  what  is  yet 
wanting  to  me  ?  Jesus  saith  to  him :  If  thou  wilt  be  perfect, 
go,  sell  what  thou  hast,  and  give  it  to  the  poor,  and  thou  shalt 
have  treasure  in  heaven ;  and  come,  follow  me." — 1  Cor.  vii* 
7.  "  I  would  that  all  men  were  even  as  myself :  but  every 
one  hath  his  proper  gift  from  God ;  one  after  this  manner, 
and  another  after  that." — 8.  "  But  I  say  to  the  unmarried, 
and  to  the  widows :  it  is  good  for  them  if  they  so  continue, 
even  as  I." — 38.  "  He  that  giveth  his  virgin  in  marriage  doth 
well ;  and  he  that  giveth  her  not  doth  better." — 40.  "  But 
more  blessed  shall  she  (the  widow)  be,  if  she  so  remain,  ac- 
*  Ov  tcaYzt^  ;fc»/»OT;tfi  zov  Xoyov  rovrov,  dXX'  oh  dedorcn. 


RELIGIOUS  STATE.  233 

cording  to  my  counsel ;  and  I  think  that  I  also  have  the  spirit 
of  God." 

On  the  advice  given  by  Christ,  and  by  the  Apostles,  in  these 
passages,  is  founded  the  opinion,  which  Catholics  entertain,  of 
the  expediency  of  what  are  called  the  evangelical  counsels — ^that 
is,  of  voluntary  poverty y  perpetual  chastity^  and  entire  dbedi- 
ence,  "  When  a  counsel  is  given,"  says  St.  Jerome,  *^  the  will 
is  left  free ;  when  a  command,  strict  compliance  is  required." 
To  live  up  to  these  counsels  constitutes  the  character  of  the 
monastic  profession ;  the  vows,  or  solemn  promises,  which  are 
freely  made,  induce  the  obligation ;  and  from  this  arises  the 
perfection  of  the  state.  The  fathers  are  unanimous  in  their 
praises ;  and  it  was  very  early  in  the  Christian  Church  that 
the  state  was  embraced  by  many.'     It  was  not,  however,  pro- 

*  Many  of  the  writers  cited  in  the  next  section,  on  •*  JUatrtmothy,"  may 
be  consulted  on  this  subject.  See,  for  example,  St.  Ignatius,  St.  Justin, 
Athenagoras,  Clement  of  Alexandria,  Tertullian,  Methodius,  St.  Cyprian, 
St.  Cyril  of  Jerusalem,  St.  Athanasius — in  a  word,  nearly  every  writer 
quoted.  Many  other  passages  and  authorities  might  be  easily  cited,  as 
there  are  few  subjects  on  which  the  fathers  bear  so  uniform  and  accordant  a 
testimony.  1  will  add  a  few  more  extracts: — "  She  (St.  Felicitas),  continu- 
ing in  widowhood,  had  vowed  her  chastity  to  God,  devoting  her  nights  and 
days  to  prayer." — Pass,  S.  Felie,  Buinart,  Ada,  p.  2{, 

St.  Athanasius. — '*  Who  amongst  men  ever  taught,  after  death,  or  dur- 
ing life,  virginity;  or  rather,  who  taught  not  that  this  virtue  was  impossi- 
ble amongst  men?  But  our  Saviour,  and  universal  king,  Christ,  had  such 
power  in  persuading  this  doctrine,  that  even  youths,  not  yet  arrived  at  the 
legal  age  of  manhood,  profess  virginity  {kicayyiXKs6Bai)y  which  is  above 
aU  law.''— r.  i.  De  Ineam.  Verbi,  n.  51,  p,  78. 

St.  Efiphanius. — **  For  the  rest,  they  laugh  at  those  who  lead  an  ascetic 
life,  and  at  chastity  and  virginity,  as  persons  that  have  foolishly  taken  a 
task  upon  themselves." — Adv,  Basrea.  (26),  I.  i.  See  also  St.  Jerome  against 
Jovinian,  passim. 

Council  of  Anoyra  (a.d.  815). — "Whatsoever  persons  who,  having 
made  a  profession  of  virginity,  make  void  their  profession,  let  them  fulfil 
the  term  of  digamists." — Can.  xix.  col,  1464,  Ldlie  i. 

Council  of  Elvira  (a.d.  805).— "Two  virgins  who  have  dedicated  them- 
selves to  God,  if  they  have  lost  their  promised  virginity  .  .  .  and  under- 
stand not  what  they  have  lost,  it  hath  seemed  good  that  communion  be  not 
given  even  at  the  end  (of  life)."— Can.  xiii.  col.  972,  Lahbe,  t,  i.  See  also 
Ruinarf,  Acta;  Passio  S.  Satumini,  p.  417,  et  passim. 

As  to  monks  and  ascetics,  we  have  the  rules  of  St.  Anthony  and  St.  Pa- 
chomius,  early  in  the  fourth  century;  those  of  St.  Pachomins  were  trans- 
lated by  St.  Jerome;  and  St.  Anthony's  life,  written  by  St.  Athanasius,  is 


234  THS  SACRAMENT 

bably  before  the  fonrth  centniy,  that  the  eremitieal  life  took  a 
regular  form  in  Egypt  and  other  parts  of  the  east ;  in  the 
west,  St.  Benedict,  towards  the  close  of  ihe  fifth,  gaye  that 
rule  to  his  followers,  which  is  most  admired,  and  which  has 
been  generally  adopted  by  the  yarioas  founders  of  religions 
orders,  male  and  female,  in  the  western  ChnrcL 


THE  SACRAMENT  OF  MATRIMONY. 


PBOPOSmOK  XV. 

We  believe  Matrimony  to  he  a  sacrament  of  the  new  lanx>^  in- 
etituted  by,  Christ;  whereby  a  new  dignity  is  added  to  the 
latoffd  contract  of  marriagej  and  grace  given  to  those  who 
worthily  receive  iL 

BOBIPTUBB. 

Jtlatt,  xix.  6. — "  What,  therefore,  Qod  hath  joined  together, 
let  no  man  put  asunder." — 1  Cor.  viL  In  the  whole  chapter, 
the  Apostle  gives  advice  on  the  conduct  of  married  persons, 
and  on  the  respective  states  of  celibacy  and  marriage ;  clearly 
cpnsidering  it  as  a  subject  in  which  the  great  duties  of  religion 
are  involved. — 39.  "  A  woman  is  bound  by  the  law  as  long 
a^  her  husband  liveth ;  but  if  her  husband  die,  she  is  at  liberty ; 

still  extant.  Nearly  one-third  of  the  canons  of  the  General  Council  of 
Chalcedon  relate  to  monks*  See  Can,  ii.  ir.  yii.  xri.  xxiy.  Labbe  t.  iv.  The 
two  last  canons  referred  to  are  as  follow:  **A  virgin  who  has  dedicated  her- 
self to  the  Lord  God  (nap/bivov  kavrifr  dvaBeT6ar  rc5  Sedieoi^  ^£^> 
and  in  like  manner  monks,  are  not  allowed  to  contract  matrimony.  But 
if  they  are  found  to  have  done  this,  let  them  be  excommunicated.  But  w» 
have  determined  that  the  bishop  of  the  place  shall  have  the  power  to  deal 
indulgently  with  them.**— -Ciflwi.  xvi.  col,  788,  Lahbe,  t  iv. 

'*  The  monasteries  which  have  once  been  consecrated  {HccBtepooBiyra), 
with  the  consent  of  the  bishop,  are  to  remain  monasteries  for  ever,  and  the 
things  which  belong  to  them  are  to  be  preserved  for  the  monastery,  and 
tiiey  can  no  more  become  secular  dwelling-plaoes.  But  those  who  suffer 
this  to  be  done,  aie  subjected  to  the  punishments  of  the  canons."—- Otm., 
zziv.  ooL  767,  lb. 


J 


OF  MATRIMONY.  235 

let  her  marry  to  whom  she  will;  only  in  the  Lord." — iO. 
"  But  more'blessed  shall  she  be,  if  she  so  remain,  according  to 
my  counsel ;  and  I  think  that  I  also  have  the  spirit  of  God."^ — 
Ephea.  v.  In  this  chapter  the  Apostle  inculcates  the  mutual 
duties  of  man  and  wife,  from  the  example  of  Christ  and  the 
Church ;  of  his  union  with  which  he  states  matrimony  to  be 
a  sign  or  figure.  He  therefore  contemplates  matrimony,  not 
as  a  mere  civil  contract,  whereby  a  man  is  bound  to  a  woman, 
but  as  something  mysterious  or  sacramental :  "  For  this  cause,^ 
he  says  (v.  31),  "  shall  a  man  leave  his  father  and  mother,  and 
shall  cleave  to  his  wife,  and  they  shall  be  two  in  one  flesh. 
This  is  a  great  sacrament  (or  mystery) ;  *  but  I  speak  in  Christ 
and  in  the  Church." — ^It  may,  however,  be  granted  that  there 
is  not  any  passage  in  Scripture,  in  which  any  express  mention 
is  made  of  the  institution  of  this  sacrament.  But  the  doctrine, 
that  Christian  matrimony  is  a  sacrament  which  confers  grace 
on  the  parties  who  worthily  receive  it,  is  the  common  doctrine 
of  the  Latin  and  Greek  Church ;  even  of  all  the  heretical  and 
schismatical  churches  in  the  east,  as  is  evident  from  the  rituals 
and  Books  of  the  administration  of  sacraments,  used  by  the 
Greek  Church  and  the  churches  of  the  Copts,  the  Jacobites, 
and  the  Nestorians,  and  others. 


THE  FATHEKS. 


OBNTUBY  n. 

St.  Ignatius,  G.  C. — ^^  Speak  unto  my  sisters  that  they  love 
the  Lord,  and  be  content,  in  flesh  and  spirit,  with  their  hus- 
bands. Exhort  also  my  brethren  in  the  name  of  Jesus  Christ, 
that  they  love  their  wives,  even  as  the  Lord  the  Church.  If 
any  one  can  remain  in  chastity,  unto  the  honor  of  the  Lord  of 
the  flesh,  let  him  remain  without  boasting.  If  he  boast,  he  is 
lost ;  yea,  if  he  (pretend  to)  knowledge  beyond  the  bishop,  he 


236  THE  SACRAMENT 

is  corrupted.  But  it  is  fitting  for  those  who  marry, — for  both 
the  men  and  the  women, — to  accomplish  their  union  with  the 
consent  of  the  bishop,*  that  their  marriage  may  be  according  to 
God,  and  not  according  to  lust.  Let  all  things  be  done  to  the 
honor  of  God." — Ad Pclycarp.  n,  5. 

Athenaqosas. — "  Having  the  hope  of  eternal  life,  we  de- 
spise the  things  of  this  life,  and  those  things  in  which  tlie  soul 
takes  pleasure.  Each  of  us  looks  upon  her  whom  he  has  mar- 
ried according  to  your  laws  as  his  wife,  as  far  as  regards  the 
procreation  of  children.  For,  as  the  husbandman,  when  he 
has  cast  the  seed  into  the  earth,  waits  for  the  harvest,  and  sows 
no  more,  so  also  with  us  the  limit  of  concupiscence  is  the  beget- 
ting of  children.  You  may  meet  with  many  amongst  us,  both 
men  and  women,  who  have  grown  old  in  a  state  of  celibacy, 
in  the  hope  thereby  to  be  more  closely  united  to  God.  But  if 
the  continuing  in  virginity  and  celibacy  unites  more  closely  to 
God,  and  even  thoughts  and  desires  exclude  us  from  His  pre- 
sence ;  of  those  things  of  which  we  shun  the  desire,  much 
more  do  we  renounce  the  act.  For  our  profession  consists  not 
in  well-composed  sentences,  but  in  demonstration  and  practice. 
Each  one  either  continuing  as  he  was  bom,  or  confining  him- 
seK  to  one  marriage,  for  a  second  marriage  is  a  decorous  adul- 
tery."— Legatlo  pro  Christianis^  n.  33,^.  310,  £d.  Bened.  St. 
Jtcstin.  Paris.  1742.* 

Clement  OF  Alexandria,  G.  C. — "  Some  have  adopted  con- 
tinency  blasphemously,  with  all  impiety  towards  God,  when 
it  was  lawful  to  choose  celibacy  agreeably  to  the  sound  rule  of 
piety ;  giving  thanks  for  the  grace  given  them,  but  not  abhor- 
ring the  creature,  or  despising  those  who  are  married ;  for  the 

*  Upiicei  dk  ToTi  yauovdt  xai  rati  yafiovfiivat^^  fierd  yvaofitfi 
Tov  littdxoTtov  TTJv  Eroodtv  icotetdBat. 

*  St.  Justin  gives  similar  testimony:  "Many,  both  men  and  women, 
of  the  age  of  sixty  and  seventy  years,  who  have  been  disciples  of  Christ 
froni  their  infancy,  continue  in  immaculate  virginity.  And  it  is  my  boast 
to  produce  such  before  the  whole  human  race  (or,  I  profess  to  show  such  in 
every  race  of  meny^—Apol  i.  n.  15,  p,  62,  Ed.  Ben.  **  We  either  marry 
at  first,  for  no  other  object  than  to  rear  children,  or  else,  declining  to 
marry,  we  live  perpetually  continent"— iWd.  n.  29,  p,  61. 


OF  MATEIMOKY.  237 

world,  as  well  as  celibacy,  is  the  work  of  the  Creator ;  but  let 
both  give  thanks  in  the  state  in  which  they  are  placed,  if  they 
know  for  what  ends  they  are  placed  in  it." — Strom.  I.  iii.  n 
18,  ^.  560J 

Teetullian,  G.  C. — "  How  can  we  find  words  to  describe 
the  happiness  of  that  marriage,  which  the  Church  joins  to- 
gether ;  and  the  oblation  confirms ;  and  the  blessing  seals ;  •  the 
angels  report ;  the  Father  ratifies." — L.  ii.  Ad.  Uxor.  n.  9,  p. 
171.* 

CENTAURY  ni. 

St.  MethodiuSj  G.  C. — "  An  exceedingly  great,  and  wonder- 
ful, and  glorious  thing  is  virginity ;  and  if  I  must  speak  openly, 
after  the  sacred  writings,  it  is  the  breast  of  immortality,*  its 
flower  and  first-fruit.  It  is  the  one  best  and  fairest  profession ; 
and  therefore  does  the  Lord  promise  the  kingdom  of  heaven  to 
those  who  have  made  themselves  eunuchs,  where  in  the  Gos- 
pelJBLe  treats  of  the  various  kinds  of  eunuchs.  For  a  rare 
thing,  and  difficult  of  attainment  amongst  men  is  chastity,  and 
the  more  it  is  superlative  and  majestic,  tlie  more  is  it  sur- 

*  Clement  **  evidently  gives  the  preference  to  a  life  of  celibacy." — Ac- 
count of  the  Writings,  &c,,  of  Clement  of  Aleoscmdria,  p.  85. 

*  Quod  ecclesia  conciliate  et  confirmat  oblatio,  et  obsignat  benedictio. 

*  The  practice  of  making  vows  of  oontinency  is  mentioned  by  Tertnllian; 
such  persons  were  called  '^Brides  of  Christ"  "  Viderit  et  ipsum  eontinen- 
tiffi  votum," — De  Virg,  Vel,  n.  ii.  "  Quod  virgines  Christo  maritatceJ'* — De 
Hesurr.  Cam.  n.  61.  ''  Malunt  enim  Deo  nubere,  Deo  speciose,  Deo  sunt 
puellsd." — L.  L  AdUz,  n.  i,' 

*  To  ovSap  TTfi  dgAap6iai,  St.  Cyprian  uses  similar  language :  "  I 
now  address  myself  to  the  virgins,  whose  glory,  as  it  is  more  sublime,  so  is 
greater  the  care  required.  They  are  the  flower  of  the  Church's  growth,  the 
charm  and  ornament  of  spiritual  grace,  a  happy  disposition,  a  perfect  and 
inviolate  work  of  praise  and  honor,  an  image  of  God  corresponding  to  the 
Lord's  holiness,  the  more  illustrious  portion  of  the  flock  of  Christ.  Through 
them  rejoices,  and  in  them  abundantly  flourishes,  the  glorious  fruitfulness 
of  Mother  Church ;  and  the  more  a  numerous  virginity  adds  to  its  numbers, 
the  more  increases  the  mother's  joy  .  .  •  Neither  is  this  caution  vain  .  .  . 
that  they  who  have  dedicated  themselves  to  Christ  (quse  se  Christo  dedi- 
caverint),  and  retiring  from  carnal  concupiscence,  have  vowed  themselves 
to  God  both  in  flesh  and  mind  (tam  came  quam  mente  se  Deo  voverint), 
may  complete  this  work  of  theirs  which  is  destined  to  high  reward." — De 
Eab,  Virg.  p.  354. 


238  TBE  SACEAMENT 

rounded  with  greater  dangers.  .  .  .  This  drink  earth  cannot 
produce ;  heaven  alone  knows  how  to  pour  it  forth.  There- 
fore is  it  to  be  our  judgment,  that  virginity  walks  upon  earth, 
but  reaches  even  unto  the  heavens.  ...  It  is  a  virtue  that  was 
not  made  known  to  the  first  generation  of  men.  For  as  yet 
mankind  was  far  from  numerous,  and  it  was  needful  that  it 
should  increase  into  a  multitude  and  be  perfected.  .  .  .  But 
when,  at  length,  the  earth  was  inhabited  from  one  extremity 
to  the  other,  God  did  not  suffer  man  to  remain  in  the  same 
state,  taking  care  that  men  passing  from  one  state  to  another 
should  advance  so  as  to  come  nearer  to  heaven,  until  they 
should  become  perfect,  acquiring  that  highest  and  crowning 
lesson,  virginity."  [The  whole  of  the  Convivium  Decern  Vir- 
ginumy  from  pp.  673-5,  from  which  the  above  extracts  are 
taken,  is  in  a  similar  strain,  gathering  praises  and  examples  of 
virginity  and  celibacy  from  every  quarter,  and  replying  to  the 
usual  objections, — ^reproduced  in  these  days, — ^but  without 
trenching  on  the  excellence  of  the  state  of  marriage.  Thus :] 
"  I  seem  to  myself  to  discover  clearly  from  the  Scriptures,  that 
after  virginity  had  been  introduced,  the  Word  did  not  entirely 
do  away  with  marriage.  For  not  because  the  moon  is  greater 
than  the  stars,  is  light  on  this  account  withdrawn  from  the 
other  stars." — Orat.  ii.  n.  1,  OaUa/nd.  p.  678. 

St.  Zeno,  L.  C. — ^^  Should  it  seem  to  any  one  harsh  and 
severe,  that  we  speak  so  confidently  in  a  matter  well-nigh  op- 
posed to  nature,  let  him  now  cease  from  his  surprise  ;  from  a 
conviction  that  this  is  the  chief  glory  of  Christian  virtue,  to 
tread  under  foot  nature  herself.  But  as  virtue  always  casts  a 
shade  over  pleasure,  and  nothing  is  right  to  any  one  but  just 
what  meets  his  fancy,  especially  in  a  matter  which  all  people 
with  one  heart  pursue,  there  cannot  be  a  doubt,  that  the  man 
who  dissuades  from  marriage  will  be  accounted  a  public  enemy, 
or  assuredly  a  madman.  But  I  shall  have  no  fear  of  what 
the  jealousy  of  common  talk  may  feign  concerning  me^  for  I 
do  not  condemn  marriage,  but  I  propose  something  as  better 
than  marriage."      [He  then  quotes  sundry  passages  from  the 


OF  MATRIMONY.  239 

qpistles  of  St.  Paul,  and  pnrsnes  the  argmnent  at  length.] — 
lAb,  i.  Tract,  v.  n.  \,p.  117,  T.  v.  OaUand.' 

St.  Athanasixis,  Q-.  C. — "  There  are  in  this  matter  two 
modes  of  life,  one  inferior  and  common,  I  mean  matrimony ; 
and  the  other  angelic  and  which  cannot  be  surpassed,  I  mean 
virginity.  He  that  chooses  the  worldly,  matrimony  that  is,  is 
not  to  blame  ;  but  he  receives  not  so  great  gifts ;  for  some  he 
wiU  receive,  since  he  bears  fruit  thirty-fold.  But  whoso  em- 
braces a  chaste  state,  and  one  that  is  above  the  world,  although 
the  road  is,  compared  with  the  other,  more  rugged  and  difficult, 
yet  has  he  more  wonderful  gifts,  for  he  has  produced  a  perfect 
fruit,  even  an  hundred-fold." — Epist.  ad  ATmmem^  p.  766,  T. 
i  Pa/r.  2. 

St.  Cybil  of  Jbbubalbm.  G.  0. — "  And  the  doctrine  con- 
cerning chastity,  let  the  ordes  of  monks  *  and  of  virgins  espe- 

'  EusebiuSy  in  his  Vita  Constantini,  I.  iy.  c.  zxvii.,  narrates  of  that  em- 
peror, that  he  all  but  worshipped  the  assemblies  of  persons  dedicated  to 
perpetual  virginity.  See  also  in  the  same  vol.  De  Laitdib.  Const  c,  xvii. 
p,  771.  St.  Athanasius  alludes  as  follows  to  this  disposition  on  the  part  of 
Constantine:  ''  The  Son  of  God,  in  addition  to  all  his  other  benefits,  granted 
unto  us  to  have  also  an  image  on  earth  of  the  holiness  of  angels — virginity. 
The  Catholic  Church,  therefore,  has  had  the  custom  of  calling  those  who 
possess  this  virtue,  the  spouses  of  Christ  {rvfKpat  rov  Xpi6rov),  The  Gen- 
tiles, contemplating  them,  wonder  at  them  as  being  the  temple  of  the 
"Word  (vadv  ov6a^  rov  Xoyov),  For  truly  amongst  none,  but  amongst  us 
Christians  alone,  is  this  venerable  and  heavenly  profession  established.  This, 
in  an  especial  manner,  is  a  great  proof  that  there  is  with  us  the  real  and 
true  religion.  Your  most  august  father,  Constantine,  of  blessed  memory, 
honored  them  above  all  others.  These,  too,  your  piety  has  often  termed 
venerated  and  holy.  But  the  Arians  who  have  assailed  us  .  .  .  have  out- 
raged the  virgins.  .'  .  .  Pilate,  yielding  to  the  demands  of  the  Jews, 
pierced  with  a^lance  one  of  our  Saviour's  sides,  but  these  men  have  exceed- 
ed Pilate's  madness,  having  pierced,  not  one,  but  both  of  His  sides,  for  the 
members  of  the  virgins  are  pre-eminently  his  own." — Apol.  ad  Imp,  Con- 
stant, n.  83,  p.  251.  Eusebius  also  spealcs  of  ''  thousands,  yea,  countless 
numbers,  who,  throughout  the  world,  had  embraced  a  life  of  perpetual  vir- 
ginity, both  men  and  women." — Dem,  Eva/ng.  I.  iii.  a,  6,  p,  12Q, 

*  Mova^ovrooy  rdyfia,  order  of  solitaries.  So  again  Catech.  xii.  n. 
83"4>  P-/tBO'  **  Adored  be  the  Lord,  the  virgin-bom ;  and  let  virgins  under- 
stand what  is  the  crown  of  their  own  condition  (or  institution,  r^i  oixeiai 
leoXireia^).  ^  Also  let  the  order  of  solitaries  understand  the  renown  of 
chastity  (r©  fiova^ovroity  to  rdyfia);  for  we  are  deprived  of  the  dignity 
of  chastity.  .  .  •  Let  us  not  be  ignorant  of  the  glory  of  chastity;  for  its 


S4Q  THS  aiCBAMEKT 

dallj  attend  to  it,  who  are  obflerviog  in  the  world  an  angelic 
life,  and  then,  the  rest  of  the  Church's  people  also.  .  .  .  But 
be  not,  while  observing  chaatitj,  puffed  up  against  those  who 
are  living  in  the  inferior  state  of  wedlock.  For  marriage  (is) 
honorable^  a/nd  the  bed  wndejfiled^  as  saith  the  Apostle.  Thou 
too  who  keepest  thy  purity,  wert  thou  not  bom  of  married 
persons  I  Do  not,  because  thou  hast  a  possession  of  gold,  set 
at  naught  the  silver." — Catech.  iv.  n.  ^A-^^pp.  63-4. 

8t.  G-seoory  of  Nyssa,  G.  C — "  Let  no  one,  however,  imag- 
ine from  what  has  been  said  (on  virginity)  that  I  repudiate 
tiiie  marriage  state  (economy) ;  for  I  am  not  ignorant  that  upon 
flus  too  there  is  not  wanting  the  blessing  of  God." — T.  iii.  de 
Vvrgmit.  c.  8,^.  136. 

St.  Gbegoby  of  NA2aA2<rzuH,  G.  0. — "She  who  is  under  the 
yoke  (of  marriage)  is  in  part  Christ's;  the  virgin  Christ's 
wholly  ;  the  former  is  not  entirely  fettered  to  the  world ;  the 
latter  in  no  way  attached  to  it,  for  that  which  in  her  who  is 
under  the  yoke  is  in  part,  in  the  virgin  is  complete.  Thou 
hast  chosen  the  angel's  mode  of  life ;  thou  art  placed  in  the 
number  of  those  who  never  felt  the  yoke." — T.  i.  or.  xxsL 
p.  602.    See  also  lb.  or.  xxxii.  p.  517,  D. 

St.  Basil,  G.  C. — "  Husbands  love  your  wwes,  Ephes.  v. 
25.  Let  this  bond  of  nature,  this  yoke  (imposed)  by  means  of 
the  blessing,'  be  a  union  of  those  (before)  separated.  .  .  . 
Though  the  husband  be  harsh  and  savage  in  temper,  the  wife 
must  bear  with  him,  and  on  no  pretext  seek  to  sever  the  union. 
Does  he  strike  ?  Still  he  is  your  husband.  Is  he  drunken  ? 
Yet  he  is  xmited  to  thee  by  nature.  Is  he  harsh  and  hard  to 
please  ?  Still  he  is  a  member  of  thy  body,  and  the  most  honor- 
able of  thy  members." — T.  i.  P.  i.  m  Hexoemer.  Horn.  viiL  n. 
6,  p.  96. 

St.  Amphilochitts,  G.  C. — "  A  wonderful  thing,  therefore, 

crown  is  angelic,  and  its  institute  (or  excellence,  HaropQoofia)  is  superhu- 
man, .  .  .    Angels  walking  on  earth  are  they  who  follow  chastity;  the  vir- 
gibs  have  their  part  with  Mary  the  Virgin." 
*  '0  dtfic  T^i  €vXoyiai  t^vyoi. 


OF  Matrimony.  S41 

is  virginity,  as  being  a  possessioii  unsnbdtled,  a  plant  unfad- 
ing, a  free  dwelling-place,  the  ascetic's  delight,  as  being  above 
human  nature,  as  exempt  from  passions  that  seem  necessary, 
as  penetrating,  with  Christ  the  bridegroom,  into  the  chambers 
of  the  heavenly  kingdom.  .  .  .  But,  having  said  all  this,  we 
do  not  establish  an  opposition  between  virginity  and  marriage, 
but  express  our  admiration  of  both,  as  mutually  needful  to 
each  other ;  since  the  Lord,  and  the  preordainer  of  both,  does 
not  place  one  in  the  balance  agaitist  the  other,  for  from  both  He 
receives  goodly  worship ;  for  without  reverend  and  God-fearing 
worship  neither  virginity  is  venerable,  nor  is  marriage  honor- 
able."— Oral,  ii.  de  Occtvrsu  D&m.  n.  1,  QaUand,  T,  ri.p.  467. 

St.  Siricius,  Pqpe,  L.  0. — "  You  have  asked  whether  a  wo- 
man that  has  been  betrothed  to  one,  may  be  married  to  any 
other  person.  We,  by  all  means,  forbid  this  to  be  done ;  see- 
ing that  it  is  accounted  by  the  faithful  a  kind  of  sacrilege  to 
violate  by  any  transgreission  the  blessing  which  the  priest  be- 
stows on  her  that  is  about  to  be  married.'^  * — Galland.  T,  viL 
Ep,  i.  ad  Rimer^  n.  6,  p.  534. 

TiMOTHEus  OF  ALEXANDRIA,  G.  0." — ■"  M  any  one  call  in  a 
cleric,  to  unite  in  marriage,  but  he  shall  hear  that  the  marriage 
is  unlawful  .  .  .  ought  the  cleric  to  accede,  or  to  make  the 
oblation  ?  (Answer)  Say  at  once,  if  the  cleric  hear  that  the 
marriage  is  unlawful.  If,  then,  the  marriage  be  unlawful,  the 
cleric  ought  not  to  become  a  partaker  of  others*  sins." — Gal- 
land. T.  viL  Resp,  Canon,  pp.  348-49. 

St.  Epiphanius,  G.  C. — "  The  greater  part  of  these  heresies 
forbid  to  marry,  and  command  to  refrain  from  meats,  not  ex- 
horting unto  this  for  the  sake  of  a  (holier)  state  of  life,  nor  for 
greater  virtue,  and  rewards,  and  crowns,  but  because  they  ac- 
count the  creatures  of  the  Lord  abominable.  But  the  holy 
Church  both  commends  virginity,  and  praises  a  single  life,  and 

'  Qnia  ilia  benedictio  qtuim  nuptune  sacerdos  imponit,  apud  fideles  cu« 
JQsdam  sacnlegii  instar  est,  si  uUa  transgressione  Tioletur. 

*  He  was  the  disciple  of  St.  Athanasins,  whose  see  he  obtained.  He  was 
present  at  the  Council  of  Constantinople,  held  in  881.  The  edition  of  bis 
Beepoasa  Canonica  here  used  is  that  by  OaUand^  L  Til. 


242  THB  SACRAMEMT 

chastity,  and  widowhood,  and  also  honors  and  approyes.an 
honorable  marriage,  and  condemns  fornication  and  adnlteiy, 
and  lost.    Whence  may  be  seen  the  characteristic  of  the  holy 

Catholic  Church,  amd  that  of  the  false  ways  of  all  the  rest' 

He  (Christ)  is  delighted  with  those  who  are  able  to  show  forth 
these  ensamples  of  piety,  choosing  to  practise  viiginity  and 
purity  and  continency.  He  honors  one  wedlock,  and  in  a 
special  manner  adorning,  as  a  pattern,  with  the  gifts  of  the 
priesthood,  those  who,  after  being  once  married,  were  con- 
tinent, or  who  had  preserved  their  parity  spotless ;  even  as 
His  Apostles  becomingly  and  hoUly  estabUshed  as  a  law  of  the 
Church  for  the  priesthood."  *— T.  i.  Ado.  Hwres.  (48),^.  410. 
^^  The  same  holy.  Catholic,  and  apostolic  Church  has  been 
wont  to  save  also  those  who  are  in  venerable  wedlock :  for  how 
could  marriage  not  be  honorable  ...  seeing  that  the  Saviour 
was  invited  to  marriages,  to  give  His  blessing  to  that  state. 
Had  He  refused  to  be  present  at  the  marriage,  He  would  as- 
suredly have  been  the  destroyer  of  marriage.  .  .  .  Honorable 
therefore  is  marriage,  seeing  that  Himself  established  it."  ' — 
Adv.  Ewrea.  (67),  p.  714. 

^"OQbv  iSetv  ian  ror  xaf>orxT^f:>a  r^  dyia%  xaBoXtx^  kxxXjf6iait 
xai  Tovi  itapaitenotifM^rovS  rdSv  HxXcdv  rpoitov^. 

•  *£li  xai  oi  avrov  dicodroXot  ror  lxxXr}6ia6Tixdv  xavora  rifi 
iepo6vvtfi  evzdxroji  xai  66icoi  Sterd^arro,  On  this  same  subject  he 
says  (lb.  Hcerti.  59,  p.  406) :  ''  These  men  fancied  that  what  was  especially  as- 
signed to  the  priesthood,  on  account  of  its  special  excellence,  applies  equally 
to  all  men.  Having  heard  that  li  behooveth  a  bishop  to  be  blameUas^  the 
hu&band  of  one  wife,  chaste  (1  Tim,  iii.  8),  as  likewise  the  deacon  and 
priest.  For  in  fact  the  holy  preaching  of  God  receives  not,  since  the  com- 
ing of  Christ  amongst  us,  those  who  after  a  first  marriage,  upon  the  death 
of  their  first  wife,  are  united  in  a  second;  and  this  the  holy  Church  of 
God  carefully  and  sedulously  observes.  And  him  that  is  living  in  wedlock 
and  begetting  children,  even  though  the  husband  of  one  wife,  she  does  not 
receive,  as  deacon,  or  priest,  or  bishop,  but  him  only  that  refrains  from  that 
one  wife,  or  is  a  widower,  and  this  especially  where  the  canons  of  the 
Church  are  strictly  observed.'* — Adv,  Hosres,  (50),  p.  406.  See  also  Ibid, 
Hoar,  (60),  pp.  507-8.  St.  James  of  Nisibis  says,  **It  is  now  befitting  and 
necessary,  dearly  beloved,  to  speak,  in  opposition  to  the  Jews,  oonceming 
the  vow  of  virginity,  and  the  holiness  in  which  we  live.  For  they,  on  ao- 
oount  of  their  filthiness,  and  the  luxurious  incontinencyof  their  bodies,  take 
oifence  at  it."— -^tfrm.  xvii.  De  Virginit.  et  Sandit,  p.  cxiii*  t.  v.  Gotland. 

•TDn  avToi  ai'roy  Sfitde. 


OP  MATRIMONY.  243 

St.  Ambbosb,  L.  C. — "  We  know  that  God  is  the  Lord  and 
the  guardian  of  marriage,  who  snfiers  not  another's  bed  to  be 
defiled ;  and  he  that  commits  this  crime,  sins  against  God, 
whose  law  he  violates ;  whose  grace  he  dissolves.  And,  there- 
fore, because  that  he  sins  against  God,  he  loses  the  fellowship 
of  the  heavenly  sacrament."  * — T,  i.  Z.  i.  de  Abraham^  c.  viL 

Dissuading  from  marrying  Christians  to  Gentiles,  he  says, 
"  As  the  marriage  must  be  sanctified  by  the  putting  on  of  the 
veil  by  the  priest,  and  by  his  blessing,'  how  can  that  be  called 
a  union,  where  there  as  no  agreement  in  faith." — T.  ii.  Ep, 
xix.  VigiliOy  n.  7,  jp.  844.  See  also  JBp.  xlii.  n.  3  {Syricio)y 
^.960. 

St.  J.  Chbysostom,  G.  C. — "  When  thou  art  about  to  take  a 
wife,  read  not  only  the  laws  of  those  that  are  tinthout,  but  be- 
sides these,  those  also  laid  down  amongst  us :  for  by  these, 
and  not  by  those,  is  God  to  judge  thee  in  that  day  1 "— jT.  iii. 
Qiudes  ducendcB  tiasores.  Horn,  iii.  n.  1,  p.  255. 

Ejcpounding  Gen.  xxiv.  67. — "  Let  women  imitate  her  (Ee- 
becca)  and  men  emulate  him  (Isaac) :  let  it  be  their  anxious 
care  to  bring  home  their  brides  thus.  .  .  .  Why  dost  thou 
make  a  parade  of  the  venerable  mysteries  of  marriage  ?  Thou 
oughtest  to  drive  far  from  thee  all  these  practices,  and  to  train 
the  maid  from  the  first  in  modesty,  and  to  call  in  the  priests, 
and  by  prayers  and  benedictions  to  rivet  fast  the  concord  of 
their  common  habitation." — T,  iv.  Horn,  xlviii.in  Oenea.n.  6, 
jp.  566. 

Commenting  on  1  Tim,  iv.  8,  he  says :  "  What  then,  do  not 
we  forbid  to  marry  ?  some  one  asks.  God  forbid !  We  do 
not  forbid  those  who  wish  to  marry,  but  those  that  do  not 
wish  to  marry  we  exhort  to  virginity.  It  is  one  thing  to  for- 
bid, and  another  to  leave  one  to  his  own  free  choice.  He  that 
forbids,  does  it  once  for  all  (or  utterly),*  but  he  that  leads  ^n 
to  virginity,  as  a  higher  state,  does  not  this  as  forbidding  mar- 

^  Et  ideo  quia  in  Deom  peocat,  sacramenti  coBlestis  araittit  oonaortium. 

*  Yelamine  sacerdotali  et  benedictione  sanctificari  oportet. 

*  KaQdaa^. 


244  THB  SACEAXSSST 

riage,  but  as  exhorting  to  virginity." — T.  xL  Som.  xii.  in  ^. 
i.  ad  Tim. 

FouBTH  Council  of  Gajbthage,  L.  O. — ^^  Let  the  bride  said 
bridegroom,  when  they  are  to  be  blessed  by  the  priest,  be  pre- 
sented by  their  parents,  or  by  the  paranymphs.  And  when 
they  have  received  the  blessing,  let  them,  on  that  night,  re- 
main in  virginity  through  reverence  for  that  blessing." — CI 
xiii.  caL  1201,  ZaW.  t  iL 

OEMTDBY  V. 

St.  AuGusTiNi^  L.  C. — ^^  This  excellence  (of  matrimony)  is 
threefold,  faithfulness,  offspring,  the  sacrament.  In  faithful- 
ness it  is  required  that  neither  act  in  violation  of  the  marriage 
tie;  in  the  offspring,  that  it  be  received  in  love,  fed  with 
kindness,  educated  religiously ;  and  in  the  sacrament,  that  the 
wedlock  be  not  dissolved,  and  that  neither,  if  divorced,  be 
united  to  another,  not  even  for  the  sake  of  offspring." — T. 
iii  de  Genes,  ad.  Lit.  L.  ix.  n.  12,  cd.  399. 

^*  Thou  art  her  Lord,  she  is  thy  handmaid :  God  made  both. 
Sa/ra^  says  the  Scripture,  obeyed  AhrahaTn^  caUing  him  lord 
(1  Peter  iii.)  This  is  true :  these  tablets  did  the  bishop  sign."* 
— T.  V.  Serm.  cccxxxii.  col.  1909. 

"  Throughout  all  nations  and  men,  the  excellence  of  wed- 
lock is  in  the  procreation  of  children,  and  in  the  faithfulness 
of  chastity :  but  as  regards  the  people  of  God,  it  is  also  in 
the  holiness  of  the  sacrament,"  through  which  holiness  it  is  a 
crime,  even  for  the  party  that  is  divorced,  to  marry  another, 
whilst  the  husband  lives." — T.  vi.  De  Bono  Conjug.  n.  32  {oiL 
34),  col.  567-68.  So  passim  is  marriage  spoken  of  as  a  sacra- 
ment   See  Ibid.  n.  21  (oL  18),  col.  569. 

St.  IimooENT  I.,  Pope,  L.  0. — "  It  is  absurd  enough  that 
any  one  should  think  that  a  wife  taken  before  baptism,  is  no 
longer  to  be  accounted  a  wife  after  baptism :  whereas  it  is  our 
teaching,  that  the  blessing  which  is  imposed  by  the  priest  over 

>  Istis  tabulis  subscripsit  episoopos. 
*  In  sanctitato  sacramentL 


OF  MATRIMONY.  245 

those  who  marry,*  furnishes  not  ground  for  transgressing,  but 
is  in  accordance  with  the  form  of  law  given  of  old  by  the 
Almighty." — Ep.  ii.  ad  Victric.  n.  9,  OaUand.  T.  viii.  jp.  548. 

"  We  declare,  and  this  is  in  accordance  with  Catholic  faith, 
that  to  be  (the  true)  marriage  which  was  first  established  by 
divine  grace,'  and  that  the  taking  of  another  woman,  whilst 
the  first  was  living,  and  not  divorced,  cannot  possibly  be  law- 
ful.^'—75ia.  Ep.  xxxvi.  Prcho.  p.  607. 

St.  Cyril  of  Alexandria,  G.  C. — "  At  the  celebration  of 
the  marriage  feast,  where  all  was  conducted  with  propriety, 
the  mother  of  the  Saviour  was  there,  and  He  too  was  invited 
and  was  present  together  with  His  disciples,  rather  to  work  a 
miracle,  than  to  feast ;  and  moreover  to  bless  the  principle 
(beginning)  of  human  generation,  as  far,  I  mean,  as  the  body 
is  concerned.  For  it  was  befitting,  that  He  who  was  to  renew 
the  very  nature  of  man,  and  to  restore  all  nature  to  a  better 
state,  should  bestow  a  blessing  not  only  on  those  who  had 
been  abeady  called  into  life,  but  also  prepare  beforehand  that 
grace  for  all  those  not  yet  bom,  and  make  their  entrance  into 
existence  holy.  .  .  .  He,  the  delight  and  joy  of  all  men,  gave 
a  dignity  to  marriage  by  His  presence,  that  He  might  do  away 
with  the  former  shame  and  grief  attached  to  child-birth." — 
T.  iv.  Comm.  in  Joan.  L  ii.  in  loco^  pp.  134-5.  See  also  Ep, 
ad  Neaiorium. 

St.  Maximits,  L.  0. — "  The  Son  of  God  goes  to  the  mar- 
riage, that  what  He  had  long  before  appointed  by  His  power, 
He  may  now  sanctify  by  the  blessing  of  His  presence." — 
Horn.  i.  in  Epipk.  T.  vi.  Bihl  Maxim.  SS.  PP.  p.  9. 

St.  Leo  I.,  Pope,  L.  C. — "  Whereas,  the  union  in  marriage 
was  from  the  beginning  so  constituted,  as,  besides  the  con- 
junction of  the  sexes,  to  have  within  it  the  sacrament  of 
Christ  and  of  the  Church,'  there  is  no  doubt  that  that  woman 


>  Benedictio,  quie  per  sacerdotem  super  nnbentes  imponitnr. 

*  niud  esse  conjugium,  quod  erat  primitus  gratia  divina  fundatum. 

*  Ut  pnoter  sexuum  conjunctionem  haberet  in  se  Christi  et  ecclesuD 
sacramentum. 


246  THE  SACRAMENT  OP  MATEIMONT. 

is  not  married,  in  whom  it  is  manifest  that  there  has.  not  been 
a  nuptial  mystery." — £ji>.  clxvii.  ad  Rv^tioum  Narhonn.  Ep. 
Tnguis.  4,^.  1422. 

Council  of  Trent. — "  The  first  parent  of  the  human  race, 
under  the  instinct  of  the  Holy  Spirit,  pronounced  the  bond 
of  marriage  to  be  perpetual  and  indissoluble,  when  He  said, 
2%i8  now  is  hone  ofiny  honeSj  cmd  flesh  ofmyfl^h;  .  .  . 
Wherefore  a  mam,  shall  lea/oe  father  amd  mother^  and  shall 
deave  to  his  vyife^  and  they  shall  he  two  in  one  flesh  {Gen.  ii 
23-24).  Now,  that  two  only  are  united  and  joined  together 
by  this  bond,  Christ  our  Lord  taught  more  plainly,  when,  re- 
hearsing those  last  words,  as  though  uttered  of  God,  He  said : 
Wherefore  they  are  now  no  more  twOy  hut  one  flesh  {Matt. 
xix.  6) ;  and  He  straightway  confirmed  the  firmness  of  that 
tie, — ^which  Adam  so  long  before  proclaimed,  in  these  words : 
What  therefore  God  hath  joined  together^  let  no  mam,  pitt 
etsunder  {Ih.)  But  that  grace  which  might  perfect  that 
natural  love,  and  confirm  the  indissoluble  union,  and  sanctify 
the  married,  Christ  Himself ,  the  ordainer  and  perfecter  of  the 
venerable  sacraments,  merited  for  us  by  His  passion,  as  the 
Apostle  Paul  intimates,  saying :  Husbands  love  your  wiveSj 
as  Christ  also  loved  the  Churchy  amd  delivered  Himself  up 
for  it;  immediately  subjoining,  This  is  a  greal  sacrament^ 
hut  I  say  in  Christy  and  in  the  Church  {Ephes.  v.)  Where- 
fore, as  matrimony,  in  the  evangelical  law,  excels,  through 
Christ,  the  ancient  marriages,  justly  have  councils,  and  the 
tradition  of  t^e  universal  Church,  ever  taught,  that  matrimo- 
ny is  deservedly  to  be  numbered  amongst  the  sacraments  of 
the  new  law." — Sess.  xxiv.  de  Saor.  Matrim. 


BELIOS.  247 


REUCS,  PICTURES  MD  IMAGES. 


PBOPosmoN  xvn. 

Ood  cHone  is  the  objeGt  of  ov/r  worship  (md  adoration ;  hid 
Catholics  show  hxmor  to  the  relice  of  saints  ;  amd  they  place 
images  a/nd  pictieres  m  their  churches,  to  redtice  their  wan- 
dering  thoughtSy  and  to  enliven  their  memories  towwrds  hea- 
venly things.  They  show^  besides^  a  respect  to  the  representor 
turns  of  Christy  of  the  mysterions  facts  of  their  religion,  amd 
of  the  saints  of  Godj  beyond  what  is  due  to  every  profams 
figure,  not  that  they  can  believe  any  virtue  to  reside  in  tJiem, 
for  which  they  ov^ght  to  be  honored;  but  because  the  honor 
given  to  pict/ures  is  referred  to  the  prototype,  or  the  thing 
represented. 

PEOPosmoN  xvm. 

They  mmntain  also,  that  honor  amd  respect  a/re  due  to  the 
Bible,  to  the  Cross,  to  the  name  of  Jesus,  to  Churches,  &c.,  as 
things  pecfiMa/rly  appertaining  to  Ood  ;  amd  to  kings,  magis- 
traies,  amd  superiors,  to  whom  honor  is  dus,  honor  may  be 
given,  wOhovt  amy  derogation  of  the  majesty  of  Ood,  or  thoit 
divine  worship  which  is  appropriate  to  Him. 


REUCS  OF  SAINTS. 


SOStPTUBB. 

4  Eings  {al.  ii.),  11, 13-14.—"  And  he  (Eliseus)  took  up  the 
mantle  of  Elias,  that  fell  from  him  ;  and  going  back  he  stood 
upon  the  bank  of  the  Jordan.  And  he  struck  the  waters 
with  the  mantle  of  Elias,  that  had  fallen  from  him,  and  they 
were  not  divided,  and  he  said :  Where  is  now  the  God  of 


248  R&Lic^ 

Elias !  and  he  stmck  the  waters,  and  they  were  divided  hither 
and  thither,  and  Elisens  passed  over." 

lb.  xiii.  20-21. — "  And  Elifieus  died,  and  they  buried  him. 
And  the  rovers  from  Moab  came  into  the  land  the  same  year. 
And  some  that  were  burying  a  man,  saw  the  rovers,  and  cast 
the  body  into  the  sepulchre  of  Eliseus.  And  when  it  had 
touched  the  bones  of  Eliseus,  the  man  came  to  life,  and  stood 
upon  his  feet." — See  also  Oen.  1.  24,  and  cf, ;  Escod.  xiii,  19 ; 
Exod.  xvi.  32-34 ;  ifumhers  xvii  10. 

St,  Matt.  ix.  20. — "  And  behold  a  woman  who  was  troubled 
with  an  issue  of  blood  twelve  years,  came  behind  Him,  and 
touched  the  hem  of  His  garment.  For  she  said  within  herself : 
If  I  shall  touch  only  His  garment,  I  shall  be  healed.  But 
Jesus  turning  and  seeing  her,  said  :  Be  of  good  heart,  daugh- 
ter, thy  faith  hath  made  thee  whole.  And  the  woman  was 
made  whole  from  that  hour.'* 

Acts  V.  14-15. — "  And  the  multitude  of  men  and  women 
who  believed  in  the  Lord  was  more  increased.  Insomuch  that 
they  brought  forth  the  sick  into  the  streets,  and  laid  them  on 
beds  and  couches,  that  when  Peter  came,  his  shadow  at  the 
least  might  overshadow  any  of  them,  and  they  might  be  de- 
livered from  their  infirmities." 

Ih.  xix.  11-12. — "  And  God  wrought  by  the  hand  of  Paul 
more  than  common  miracles.  So  that  even  there  were  brought 
from  his  body,  to  the  sick,  handkerchiefs  and  aprons,  and  the 
diseases  departed  from  them,  and  the  wicked  spirits  went  out 
of  them." 


THE  FATHERS. 


OENTTJBY  ll. 

The  Ohuboh  of  Antioch,  G.  C — "  Thus  was  he  (Ignatius) 
delivered  to  the  wild  beasts  near  the  temple,  that  so  the  desire 

>  The  authenticity  of  this  piece  is  admitted  by  almost  every  critic  of 
eminence.  Grabe's  objection  against  the  latter  part  of  this  letter  is,  since 
Buinart's  publioatioii  of  the  Codax  Colbert.,  depriTod  of  its  force. 


RELICS.  249 

of  the  holy  martyr  Ignatius  might  be  accomplished,  as  it  is 
written :  the  deaire  of  the  righteous  is  acceptable  (JProv.  x.  34) ; 
that  he  might  not  be  burdensome  to  any  of  the  brethren  by 
the  gathering  of  his  relics,  according  as  in  his  epistle  he  had  be 
fore  wished,  that  so  his  end  might  be.  For  only  the  more  solid 
parts  of  his  holy  relics '  were  left,  which  were  carried  to  An- 
tioch,  and  wrapt  in  linen — a  priceless  treasure,'  bequeathed  to 
the  holy  Church  through  the  grace  which  was  in  the  martyr/* 
— Martyr.  8.  Igna/tii^  n,  vii.* 

Mabtybdom  of  St.  Symphoeosa,  L.  C* — "After  this  the 
persecution  ceased  for  a  year  and  six  months,  during  which 
time  the  holy  bodies  of  all  the  martyrs  were  honored,  and 
deposited,  with  all  care,  in  tombs  constructed  for  them." — 
Sumarty  Acta  Smoera^p.  19. 

Chueoh  of  Smyrna,  G.  C* — "  But  when  the  emulous,  and 
envious,  and  wicked  adversary  of  the  race  of  the  just,  saw  the 
greatness  of  his  martyrdom,  and  conwdered  how  irr^rehen- 
sible^his  conversation  had  been  from  the  beginning,  and  how 
he  was  now  crowned  with  the  crown  of  immortality,  hav- 
ing without  all  controversy  received  his  reward,  he  took  all 
possible  care  that  not  the  least  reUc  of  his  body  should  be 
taken  away  by  us,  although  many  desired  to  do  it,  and  to  have 
a  share  in  his  holy  flesh.*  And  to  that  end  he  suggested  to 
Nicetas,  the  father  of  Herod,  and  brother  of  Alcfe,  to  go  to  the 
governor,  and  hinder  him  from  giving  the  body  to  be  buried : 
'  Lest,'  says  he,  ^  forsaking  him  that  was  crucified,  they  should 
begin  to  worship  this  Polycarp.'  And  this  he  said,  at  the 
suggestion  and  instance  of  the  Jews,  who  also  watched  us 
when  we  were  about  to  take  him  away  out  of  the  fire :  not 


'  Toov  ctyicov  avrov  Xsttlfdvoor.  '  ^r^davpoi  dritxTjToi, 

'  The  edition  used  is  that  given  by  Oallandiudy  t,  i. 

*  She,  together  with  her  seven  children,  sofPered  martyrdom  in  the  year 
120.    On  the  supposed  author,  Julius  Af  ricanus,  see  Ruinarty  in  loco, 

*  The  date  usually  assigned  to  this  piece  is  the  year  147.    Gallandius* 
edition  is  used. 

*  Kotv<oyrf6at  r<S  dyiap  avrov  6apxiopy  sacro  illius  cadaveri  com- 
nranjoare.— To^mtM ;  to  oommunioate  with  his  holy  corpse. 


250  BELICS.  ^ 

considering  that  neither  is  it  possible  for  ns  ever  to  forsake 
Christ,  who  suffered  for  the  salvation  of  all  such  as  are  saved 
throughout  the  whole  world,  the  sinless  for  sinners,  nor  wor- 
ship any  other.  For  Him  indeed,  being  the  Son  of  God,  we 
adore ;  but  the  martyrs,  as  disciples  and  imitators  of  the  Lord, 
we  worthily  love  them,  on  account  of  their  exceeding  great 
affection  towards  their  master  and  their  king :  of  which  (mar- 
tyrs) may  we  also  be  made  companions  and  fellow-disciples. 
The  centurion,  therefore,  seeing  the  contention  excited  by  the 
Jews,  put  the  body  into  the  midst  of  the  fire,  and  burned  it 
And  thus  we  afterwards,  taking  up  his  bones  more  precious 
than  the  richest  jewels,  and  tried  above  gold,  deposited  them 
where  it  was  fitting,'  Where  the  Lord  will  grant  unto  us 
being  gathered  together,  as  we  have  opportunity,  with  exulta- 
tatlon  and  gladness,  to  celebrate  the  anniversary  day  of  his 
martyrdom ;  *  both  in  memory  of  those  who  have  wrestled, 
and  for  the  exercise  and  preparation  of  those  who  may  have  to 
wrestle." — Epiat  Encyo.  Ecd.  Smyrn.  de  Martyr.  S.  Poly- 
ca/rpi^  n,  17-18.' 

^^AvBiXofiBvoi  rd  rifitoorepa  X^oor  leoXvreXdSv  xal  Soxifioirepa 
^ichp  xP'^^io'*^  odrd  avroVf  dfceBifieva  oitov  xai  aKoXovQor  ^v,  lit 
"  we  deposited  them  where  also  it  was  a  consequence  (that  we  should)." 

**EitireXeTv  rrfv  rov  fiaprvpiov  avrov  iiiiipav  yereSXtor,  "to 
celebrate  the  birthday  of  his  martyrdom." 

*  The  following  is  from  the  acts  of  the  martyrdom  of  SS.  Epipodius  and 
Alexander,  given  by  Ruinart,  under  the  year  178:  "Into  that  cavern  their 
venerable  bodies  were,  with  religious  forethought,  cast,  because  the  fury  of 
the  Gentiles,  denying  the  last  rites  of  burial,  raged  even  against  the  bodies 
of  the  dead.  Afterwards,  however,  the  reverence  of  religious  men  pre- 
served that  place,  and  a  reverence  transmitted  through  their  posterity  dis- 
covered it,  and  many  miracles,  which  manifested  the  power  of  the  saints. 
For  when,  in  the  time  that  followed,  the  people  of  Lyons  were  falling  rap> 
idly  under  a  disease  that  raged,  a  certain  youth  of  noble  birth,  who  was  ve» 
hemently  burnt  up  with  the  violence  of  the  fever,  was  admonished  in  a  vis- 
ion to  seek  for  a  remedy  from  the  woman  who  preserved  the  sandal  of  the 
martyr.  But  she  replied  that  she  knew  nothing  of  medicine,  but  did  not 
deny  that,  by  the  mercy  of  God,  she  had  cured  very  many  by  means  of  the 
relic  of  the  martyr.  And  Lucia  immediately  presented  to  him  the  bless- 
ing, and  the  chalice  of  beneficent  salvation.  When  he  had  received  the 
cup,  the  cure  of  thirst,  he  at  once,  the  fire  of  the  fever  extinguished,  re- 
covered in  such  wise,  that  he  was  said  to  have  been  restored  to  life  and 
health,  not  by  human  help,  but  by  the  wonderful  aid  of  God:  which  power 


BELICS.  261 

OBNTUBY  in. 

Mabtybdom  of  St.  Pbrpetua,  &c.,  L.  C — "When  the 
martyr  Saturus  was  dying,  he  said  to  Pudens, '  Farewell,  and 
be  mindfnl  of  my  faithfulness,  and  let  not  what  thou  seest 
terrify,  but  strengthen  thee.'  And,  at  the  same  time,  he  asked 
him  for  the  ring  on  his  finger,  and  having  plunged  it  in  his 
wound  returned  it  to  him,  leaving  him  that  pledge  as  an  in- 
heritance, and  a  memorial  of  (his)  blood."  * — Suinartj  Passio 
SS.  MM.  Ferpet.  et  Fdio.  n.  21,^.  96. 

Obigen,  G.  C. — "  And  no  wonder  if  a  saint  sanctify,  by  the 
word  of  Grod  and  prayer,  the  food  of  which  we  partake,  when 
even  the  very  garments  with  which  he  is  clothed  are  holy.* 
The  handkerchiefs  and  aprons  of  Paul  derived  so  much  holi- 
ness from  his  purity,  that,  when  applied  to  the  bodies  of  the 
sick,  they  drove  away  diseases,  and  restored  health :  and  of 

of  faith  and  of  the  saints  is  spread  throughont  the  whole  dtj,  and  a  count- 
less multitude,  while  they  received  health  of  body,  received  also  an  increase 
of  faith ;  and  there  was  a  present  and  everlasting  medicine,  both  of  souls 
and  bodies.  But  also  afterwards  in  those  places  these  wonderful  works  are 
shown,  the  casting  out  of  demons,  the  cure  of  infirmities,  the  restoration 
of  health ;  which  things  are  well  nigh  of  every-dav  occurrence,  and  works 
greater  than  these,  that  a  firm  belief,  even  though  it  be  not  willingly  grant- 
ed, is  exacted  by  the  existing  miracles.  Wherefore,  it  is  fitting  that  faith 
be  given  to  these  things  said  and  done,  for  that  the  friendly  power  of  Ck)d, 
His  force  and  dignity,  as  it  loves  the  faithful  and  believing,  so  does  it 
abandon  the  doubting.  Therefore  let  us  not  doubt  that  these  things  are 
done  which  we  have  both  learned  by  hearing,  and  do  now  see  to  be  mani- 
fest."— i^.  66-7.  I  place  the  above  in  the  margin,  as  the  precise  date  of 
the  piece  is  not  specified  by  Ruinart,  and  the  narrative  shows  that  it  was 
written  at  least  some  time  after  the  period  of  the  martyrdom  which  is  re- 
lated. 

<  The  date  assigned  to  this  piece  is  a.d.  208. 

*  Hasreditatem  pignoris  relinqudis  illi,  et  memoriam  sanguinis. 

*  Cum  etiam  ipsa  quibus  induitur  sancta  sint  vestiraenta.  The  follow- 
ing is  preserved  by  Eusebius:  **  Nothing  less  is  recorded  by  an  ecclesiastic, 
named  Caius,  who  lived  under  Zepherinus,  Bishop  of  the  Romans.  He,  in 
a  writing  which  he  addressed  to  Proculus,  a  favorer  of  the  Cataphrygian 
opinion,  uses  these  words  concerning  the  places  where  the  sacred  bodies 
(tabernacles,  rd  itpd  dxTfvoofiara)  of  the  above-named  Apostles  (St.  Peter 
and  St.  Paul)  are  deposited :  I  have  it  in  my  power  to  show  the  trophies  of 
the  Apostles.  For  if  you  wish  to  go  to  the  Vatican,  or  to  the  Ostian  way, 
you  wiU  find  the  trophies  of  those  who  founded  this  Church." — H.  E.  I.  ii. 
0.25. 


252  RELICS. 

Peter  what  shall  I  say,  the  very  shadow  of  whose  body  bore 
with  it  so  much  holiness,  that  whomsoever,  not  he,  but  his 
shadow  only  touched,  was  at  once  relieved  from  every  ailment." 
— T.  iv.  Z.  ix.  Camm.  in  Ep.  ad  Rom,  666. 

Pontius,  L.  C* — "  When  he  (St.  Cyprian)  had  reached  the 
PraBtorium^  the  proconsul  not  having  as  yet  arrived,  a  more 
retired  spot  was  allowed  (Cyprian).  Whilst  he  was,  after  his 
long  journey,  sitting  down  bathed  in  perspiration  (the  seat  was 
accidentally  covered  with  linen,  that  so  even  under  the  stroke 
of  martyrdom  he  might  enjoy  the  honor  of  tlie  episcopate),  a 
certain  person  once  a  Christian,  offered  his  own  things,  as 
though  he  would  fain  change  his  dry  clothing  for  the  wet 
clothes  (of  Cyprian)  ;  he  in  fact  desiring  nothing  else  by  the 
things  offered,  but  that  he  nwght  obtain  possession  of  the  sweat 
already  tinged  with  blood  of  the  martyr  who  was  on  his  road 
to  God."—  Yita€i  Pass.  S.  Cypr.  RulnaH,  p.  214. 

OENTUBY  rV. 

EusEBros,  G.  0. — "  For  the  brethren  there  (at  Jerusal^a), 
venerating,  according  to  a  derived  custom,  the  throne,  which 
has  been  preserved  to  this  day,  of  James,  the  first  who  received 
from  Christ  and  the  Apostles  the  episcopate  of  the  church  of 
Jerusalem,  point  out  clearly  to  all,  what  veneration,  both  they 
of  old  •  and  the  men  of  our  days,  preserved,  and  still  preserve 
towards  holy  men,  on  account  of  their  love  of  God." — H,  E.  Z. 
vii.  c?.  xix.  See  also  I  hid.  o.  xxxii.,  where  the  preservation  of 
this  apostolic  throne  is  again  noticed.*     See  also  lb.  viii.  6. 

*  One  of  St.  Cyprian's  deacons,  who  wrote  a  brief  narrative  of  his  life 
and  death,  abont  the  year  258.     Bninart'^  edition  is  used. 

*  Tor  yap  ^laxoofiov  Bpovov  .  .  .  eis  Sevpo  n£q>vXay^iyoy  oi 
T$Se  xard  diaSoxvr  icepieKorres  a6eX<poi,  oiov  teepi  rov^  dyiovS 
arSpa^  tov  QeoqnXovi  evexeVf  oi  re  ttaXoct  xai  oi  ei%  ^fidi  edoa^orrB 
xai  aieodGoZovdt  6£./3ai, 

*  In  the  ninth  book  of  the  same  history,  after  describing  the  martyidom 
of  a  Christian  youth,  whose  mangled  body  was  cast  into  the  sea,  he  says, 
''that  the  body  of  the  divine  martyr  (rov  Qei'ov  jadprvpoi  rdy  rexpor) 
was  cast  up  at  the  gate  of  the  city  by  the  waves  of  tlie  sea,  as  though  un- 
able to  hold  it."  In  the  Vita  Constant  L  ii,  e,  xl.  he  says  :  **  Who  can 
doubt  that  the  places  which  have  been  honored  by  the  bodies  of  the  martyrs 


BBLIQS.  263 

NiLUfl,  G.  0. — ^^^^IThat  a  suitable  place  I  see  here/  said 
Theodotus,  *for  the  reception  of  holy  relics/  Why  are  you 
backward  ?  *  And  the  presbyter  said,  *  Do  you  strive  for  me 
in  what  I  am  wanting,  and  then  blame  my  remissness  (his 
meaning  was  about  the  bringing  of  holy  relics) ;  for  I  must 
needs,'  he  said,  ^  be  first  furnished  with  relics,  and  then  begin 
the  bnUding,'  ^  But  I  beseech  thee,  father,  do  not  neglect  this 
work,  but,  as  far  as  in  you  lies,  make  haste  to  complete  it,  for 
the  relics  will  soon  come.'  And  whilst  speaking  thus,  he  drew 
off  his  ring,  and  gave  it  to  the  presbyter,  saying,  '  The  Lord 
be  witnejss  between  us,  that  in  a  short  time  He  will  provide 
the  relics,'  giving  him  to  understand  that  he  would  either 
send  another  person  or  come  himself.  For  he  was  soon  to 
complete  the  course  of  his  wrestling." — Mwrtyr.  St.  Theod.  a 
NUo  test.  oeul.  GaUand.  t.  iv.p.  119.  Yromj^p.  128-30,  there 
is  the  account  of  the  singular  manner  in  which  the  priest  ob- 
tained "the  venerable  (or  precious)  relics"  *  of  St.  Theodotus. 

St.  Cybil  of  JBBUSAiiBM,  Or,  0. — "  Of  the  cross.  He  was 
crueifiBd  for  our  sins  truly.  And  if  thou  shouldst  be  disposed 
to  deny  this,  the  very  place  yet  visible  confutes  thee,  even  this 
blessed  Golgotha,  in  which  we  are  now,  on  account  of  Him 
who  was  crucified  on  it,  assembled  together ;  and  further,  the 
whole  world  is  filled  with  portions  of  the  wood  of  the  cross.' 
Many,  my  beloved,  are  the  testimonies  concerning  Christ.  [He 
then  names  several,  and  amongst  the  rest :]  The  holy  wood  of 
the  cross  gives  testimony,  which  (wood)  is  seen  amongst  us  to 
this  day,  and  by  means  of  those  who  have  in  faith  taken  there- 
of,* has,  from  this  place^  now  almost  filled  the  whole  earth. 

{votH  voieqvi  oi  roli  6(ana6i  rSv  fiaprvpoov  rsri/ir^rat),  and  have 
preserved  the  memory  of  their  glorious  death,  belong  to  the  Church?"  See 
also  the  account  of  the  martyrdom  of  St.  Bomanus,  given  by  Ruinart  {p, 
881),  from  the  treatise  of  Ensebius,  De  Beaurrect.  et  Aseen.  Dom.,  discovered 
by  Sirmond. 

^  Ilpdi  vTCoSoKifv  dyifov  Xeifffccvtor.        •  To  rifiiov  Xeii>ayoy. 

•  Tov  ZvXov  rov  dravpav  ted^a  Xoiicdy  ij  otHovfiivrj  xard  /lipoi 
inXifpooOff. 

*  To  ^Xov  rd  aytoY  rov  dravpov  fiaprvpel  .  .  .  nai  dtd  riov 
Hard  Ttidrtr  k^  avrov  Xafifiayorrooy. 


264    ^  fiEUOS. 

•  .  .  Golgotha,  this  holy  place/  which  is  raised  above  all 
others,  is  the  witness  in  the  sight  of  all." — GcUech.  x.  n.  19,  p. 
146.    See  also  Oatech.  xii.  n.  4,  jp.  184. 

"  I  have  passed  over  Elias,  and  the  widow's  son  whom  he 
raised ;  and  £liseas,  who  twice  raised  the  dead,  once  when 
living,  and  again  after  his  death.  For  when  alive,  he  wrought 
the  resurrection  by  means  of  his  soul ;  but  in  order  that  not 
only  the  souls  of  the  just  might  be  honored,  but  that  it  might 
be  believed  that  in  the  bodies  also  of  the  just  there  abides 
power,*  the  corpse  which  was  thrown  into  the  grave  of  Eli- 
seus,  having  touched  the  dead  body  of  the  prophet,  revived ; 
and  the  dead  body  of  the  prophet  did  the  work  of  the  soul, 
and  that  which  was  dead  and  buried  gave  life  to  the  dead ; 
•and  while  bestowing  life,  it  still  continued  among  the  dead. 
Wherefore  1  In  order  lest,  had  Eliseus  risen  again,  the  work 
might  be  ascribed  to  the  soul  alone,  and  that  it  might  be  shown, 
that  even  when  the  soul  is  not  present,  there  resides  a  certain 
power  in  the  body  of  the  just,  on  account  of  the  just  soul 
which  has  for  so  many  years  dwelt  in  it,  and  used  it  as  its 
minister.  And  let  us  not  foolishly  disbelieve,  as  though  this 
had  not  happened ;  for  if  handkerchiefs  and  aprons,  which  are 
•external,  when  they  touched  the  bodies  of  the  sick,  raised  up 
the  infirm,  how  much  more  should  the  body  itself  of  the  pro- 
T)het  raise  the  desLdV^—CcUsoh.  xviii.  n.  16,^.  293." 

Apostolical  Constttutionb,  G.  0. — "  Ood  therefore  is  not 
ihe  God  of  the  dead^  but  of  the  Iwmg^  for  aU  Iwe  unto  Bhn, 
{I/iike  XX.  38).  Wherefore  even  the  very  relics  of  those  who 
live  with  God  are  not  without  honor.*  For  even  Eliseus  the 
prophet,  after  he  was  fallen  asleep,  raised  up  a  dead  man  who 

'*0  FoX^oOa^,  6  aytoi  ovroi.    In  Cateeh,  xii.  n.  22,  p,  198,  he  says: 
'Sr  r<S  noLYayiiMi  rovro)  FoXyoOay  "  in  this  all-holy  Golgotha.** 
•T>n  Kai  eyxetrcci  kr  roK  rdSr  dtxcaoor  6(Ofia6t  dvra/it^* 

*  In  the  letter  to  the  Emperor  Oonstantius,  ascribed,  apparently  with 
•good  reason,  to  St.  Cyril,  is  found  mention  of  the  finding  of  the  cross  (p. 
859,  91.  8),  before  the  description  of  the  fiery  cross,  which  stretched  over 
Jerusalem  for  several  hours,  and  which  is  the  subject  of  that  letter. 

*  Ovdi  rd  XsiJpaya  arifia. 


RELICS.  ^  265 

was  slain  by  the  pirates  of  Syria ;  for  his  body  touched  the 
bones  of  Elisens,  and  he  arose  and  lived  again.  Kow  this  Would 
not  have  happened,  unless  the  body  of  Eliseus  were  holy." — 
Z.  vi.  n.  30. 

Maetybdom  of  St.  YmossHy  L.  0.* — Having  described  the 
death  of  St.  Vincent,  the  writer  says  :  "  Then  might  you  have 
seen  the  multitude  that  had  stood  round,  emulously  kiss  the 
feet  of  4;he  saint,  touch  with  pious  curiosity  the  wounds  with 
which  the  whole  body  was  lacerated,  receive  in  linen  cloths  the 
blood  as,  with  sacred  veneration,  to  be  a  future  benefit  to  their 
posterity."  * — Pa9s.  8.  Vincent.  BvmaH.  p.  896. 

Mabtykdom  of  St.  Tabaohus,  and  Others,  G.  O.* — ^Having 
described  their  martyrdom,  the  writer  says :  "  Maximus,  on 
leaving  the  amphitheatre,  leaves  ten  soldiers,  and  commands 
the  bodies  of  the  holy  martyrs,  after  being  cast  together  with  the 
unclean  and  profane  bodies  (of  the  gladiators),  to  be  guarded.* 
It  was  accordingly  done  as  was  ordered,  and  the  bodies  mixed 
together  were  guarded  by  the  soldiers ;  but  we  .  .  .  kneeling 
down,  prayed  to  the  most  high  Qt)d,  that  by  His  good  mercy 
we  might  be  enabled  to  liberate  the  relics  of  His  holy  martyrs. 
And  after  we  had  prayed,  ...  we  see  the  guards  at  supper, 
and  a  fire  burning  near  the  bodies.  And  we  again  approached 
a  little  nearer  behind  them,  and  having  fallen  on  our  knees, 
we  with  one  voice  besought  God,  and  His  Christ  in  the  Holy 
Spirit,  to  signify  to  those  who  prayed  unto  Him,  that  He  gave 

>  The  date  of  this  martyrdom  is  fixed  by  Buinart  in  804.  He  considers 
the  acts  cited  as  being  the  same  as  those  often  commended  by  St.  Augiu- 
tine. 

*  Sanguinem  linteis  accipere,  sacra  veneratione  posteris  pMnturum. 

'  This  piece  is  pronounced  by  Rninart  and  others  to  be  one  of  the  most 
precious  monuments  of  antiquity  ;  see  his  Moniiwn  before  the  Acts,  p.  45i, 
eiseqq, 

*  Earlier  in  the  same  piece  we  have  the  following  :  **  Maximus  the  gov- 
ernor said :  Dost  thou  think,  most  wicked  man,  that  thy  body  after  death 
will  be  venerated  and  anointed  by  silly  women  ?  But  this  also  shall  be 
my  care,  that  thy  remains  be  utterly  destroyed  *'  (p,  476).  And  again  : 
'*  Maximus  said:  I  will  not  merely  slay  thee,  that,  as  I  hare  already  said, 
they  may  wrap  thy  relics  in  linen  cloths,  and  anoint  them,  and  worship 
them"  (p.  478). 


366  BELIGS. 

aid  from  on  high  in  liberating  the  holy  bodies  from  the  un- 
clean and  defiled.  Immediately  a  no  slight  earthquake  took 
place,  and  thmider  and  Lightning  shook  the  air,  and  an  exceed- 
ing darkness  supervened,  and  the  rain  fell  fearfully.  After  a 
while,  when  the  storm  had  ceased,  having  again  prayed,  we 
went  to  the  bodies,  and  find  the  fires  put  out  by  the  rain,  and 
the  guards  gone :  and  seeing  this,  we  were  filled  with  great 
confidence.  But  not  being  able  to  find  the  bodies  of  the  saints, 
stretching  our  hands  towards  heaven,  we  begged  of  God  to 
discover  to  us  the  relics  of  His  holy  martyrs.  And  suddenly 
the  all-merciful  God,  in  His  ineffable  condescension,  sent  a 
bright  star  from  heaven,  and  this  having  rested  upon  each  of 
the  bodies,  made  known  to  us  the  bodies  of  His  servants,  Mid 
taking  in  our  hands  their  relics,  we  went  our  way  to  the  neigh- 
boring mountain." — Passio  S.  TaraoM  et  800.  BumaHj  jo^p. 
490-1. 

St.  Hilabt  of  PorriERS,  L.  C. — "We  owe  more  to  your 
cruelty,  Kero,  Decius,  and  Maximinian  (than  to  OonstantiuA). 
For  through  you  we  conquered  Satan.  Everywhere  was  the 
holy  blood  of  the  mai'tyrs  received,  and  their  venerable  bones 
are  a  daily  testimony,  while  evil  spirits  howl  at  them,  while 
maladies  are  exjpelled,'  while  wonderful  works  are  seen."  He 
then  proceeds  to  details  of  miracles. — Contr.  €onst.  Imp.  n.  8. 

St.  Ephrjbm  Sybxis,  G.  C. — "  And  now  contemplate  the  life 
hidden  in  the  martyrs'  relics.  For  who  wiU  deny  that  they 
have  yet  life,  who  sees  that  their  very  monuments  have  life  ? 
The  thing  is  most  clearly  ascertained ;  it  is  one  of  which  no 

*  Yeneranda  ossa  quotidisB  testimonio  sunt ;  dum  in  his  dsBmones 
mugiant,  dnm  legritudines  depellnntor.  In  his  TYeeUiM  on  th^  Trinity  (L 
^i.  p>  876),  he  addnoes  the  miracles  performed  at  the  tombs  of  the  Apostles 
and  martyrs,  as  one  proof  of  Christ's  divinity:  <'Hunc  apostolorum  et  mar- 
tyrum  per  virtntnm  operationes  loquuntnr  sepulcra/'  In  the  acts  of  St. 
Felix,  bishop  and  martyr,  as  published  by  Baluzios  {t.  ii.  Miseell  p.  T7\ 
and  giren  by  Du  JPin,  at  the  end  of  his  edition  of  St.  OptiUua  of  MiUuia 
(Monum.  ad  Donat,  Bisi.  pertin,  p.  147),  we  read:  ''His  body  was  placed 
in  Nola,  and  relics  of  it  were,  by  religious  servants  of  God,  and  children 
of  the  mother  Church,  brought  to  Carthage.  In  that  same  venerable  spot 
^any  wonderful  things  take  place,  and  all  kinds  of  infirmities  are  cured  i|i 
the  name  of  our  Lord  Jesus  Christ.*' 


BELIOa  26? 

one  will  doubt.  The  martyrs'  tombs  areimpregnable  citadels, 
and  a  safe  refuge  against  those  who  attack  the  public  liberty ; 
cities  most  strongly  fortified ;  defences  prepared  for  the  f ugi* 
tive,  and  an  assured  protection.  Whom-  envy  has  inflamed,  or 
the  artful  cunning,  of  deceits  has  seduced,  let  him  give  heed- 
that  he  may  experience  the  present  aid.  .  .  .  Physicians  are 
they,  the  jestorers  of  health,  they  bear  the  medicine  of  life^ 
a  medicine  useful  both  to  body  and  soul,  lor  it  is  compounded 
by  the  Spirit,  wherewith  bodies  and  souls  are  healed.  They 
require  faith  in  order  to  bestow  upon  thee  whatsoever  thou 
askest ;  unless  thy  hesitating  mind  hang  ill  doubt,  let  thee  be 
slain  and  thou  shalt  revive.  God  dwells  in  their  relics ;  thence 
have  they  ability  to  work  every  kind  of  miracle.  O  God  that 
dwellest  in  the  just,  to  Thee  be  glory,  and  may  Thy  mercy  be 
upon  us." — T.  ii.  Or.  In  VU.  B.  Ahra.  p.  19.  See  also  t.  ii 
Or.  Teatomimtam  8.  Ephr.  p.  288,  F. 

**  On  vthis  account  though  dead,  their  (martyrs')  works  are 
as  though  they  were  living;  healing  the  sick,  expelling  devils, 
and  causing  all  the  malice  of  their  tyranny  to  flee,  by  the  power 
of  Christ.  For  the  grace  of  the  Holy  Ghost,  that  performs  aU 
miracles,  is  ever  present  with  tiieir  holy  relics." — T.  ii.  Chr, 
Erycom.  in  Olorias.  MM. p.  308.  See  also  the  extract  from  t  iiii 
Or,  Enoom.  in  JOf.,  given  under  "  In/ifocation  of  Saints.^' 

GotmoiL  OF  Gako^a,  G.  0. — ^^  If  any  one,  from  a  proud  dis- 
position, blame  and  abhor  the  assemblies  (in  honor)  of  the 
martyrs,  or  the  liturgies  that  are  performed  therein,  and  the 
commemorations  of  them,  let  him  be  anathema." — Can.  xx. 
col.  424,  t.  ii;  Lahhe. 

St.  Gsbgobt  of  Ntssa,  G.  G. — Having  described  the  death 
of  his  sister,  St.  Macrina,  he  narrates  the  following  fact,  as  dis- 
covered on  composing  her  body  for  the  grave  :  "  ^  See,'  said 
she  (Yestiana),  looking  at  me,  ^  what  ornament  is  hung  round 
your  holy  (sister's)  neck  ;'  and  whilst  die  spoke,  unfastening 
the  knot  behind,  she  held  forth  her  hand,  and  showed  us  an 
image  of  the  cross  made  of  iron,*  and  a  ring  of  the  same  sub- 
^  2tdiff>ov  TOO  6ravpod  rov  rtiieor. 


258  BELICS. 

Btance,  both  of  which  always  hung  by  a  slight  thread  next  her 
heart.  I  said  to  her,  *  Let  the  treasure  be  shared  between  us. 
And  you  keep  the  safeguard  (or^  memorial)  of  the  cross ; '  the 
ring  will  be  a  sufficient  inheritance  for  me/  for  on  the  boss  of 
this  also  there  was  a  representation  of  the  cross.*  And  she 
haying  looked  at  it  again,  said  to  me  :  ^  You  have  not  made 
an  oversight  in  your  choice  of  this  possession ;  for  the  ring  is 
hollow  under  the  boss,  and  in  it  there  is  hid  a  particle  of  the 
wood  of  life.'  [In  the  following  page  he  relates  of  the  same 
saint,  that  when  laboring  under  a  tumor  on  the  breast,  which, 
from  modesty,  she  did  not  wish  to  make  known,  she  prayed 
with  her  mother.  Saint  Emmelia,  for  a  cure.]  Whilst  her 
mother  was  lying  without  hope,  and  was  again  requesting  of 
her  to  put  herself  into  the  hands  of  a  physician,  she  said  that 
it  would  suffice  for  the  cure  of  the  evil,  if  her  mother  would 
make  on  the  place,  with  her  own  hand,  the  holy  sign.*  And 
when  her  mother  had  inserted  her  hand  into  her  bosom,  in  or- 
der to  sign  the  part,  the  sign  had  effect,  and  the  disease  was 
there  no  longer." — T,  ii.  de  Vita  S.  Maorince^  jp.  198. 

"Their  bodies  (of  the  forty  martyrs)  were  given  to  the 
flames.;  but  their  dust,  and  what  the  flames  spared,  the  world 
has  shared ;  and  well-nigh  the  whole  earth  is  blessed  with  these 
hallowed  remains.*  I  too  have  a  portion  of  this  gift,  and  I  have 
deposited  the  bodies  of  my  parents  near  the  relics  of  these 
soldiers,  in  order  that,  at  the  resurrection,  they  may  rise  again 
together  with  these  confident  helpers.*  For  I  know  how 
powerful  they  are,  and  of  their  power  (or,  liberty  of  speech) 
with  God,^  I  have  seen  manifest  proofs :  and  I  wish  to  narrate 
one  instance  out  of  what  has  been  done  by  them  as  a  wonder- 

■  To  rot?  dravpov  <pvkaxnfptoy, 
'  'J&jri  r^s  rovrov  dKppayidoi  6  dravpoi  ixexccpaxro, 
»  'jKv  avT<p  kx  Tov  ivXov  riji  t^QOTji  xaraxixpvnrca. 
**Apxelr  npoi  Bepaiceiav  .  .  .  <^  ktctfiaXtl  roS  raxoo  n^  Ayiav 
6q)payi$a. 

•  ToH  dytddjuadt  rovroti  evXaxetract. 

•  ITafifiTfdiadroSy  fiorfi<Sv, 

•  OiSa  (^i  idxvovdt,  xcd  rrji  tcafifnjdiai  (xvrtor  r^  upoi  &$dy. 


BEUCS.  259 

fnl  proof  of  their  influence.'  There  is  a  village  belonging  to 
me  in  which  repose  relics  of  the  forty  martyrs.  ...  A  soldier 
(stationed  there)  had  a  complaint  in  one  of  his  feet,  which 
cansed  him  to  walk  lame :  his  complaint  was  of  long  standing 
and  incurable.  While  within  the  mart jrium,  and  fhe  resting- 
place  of  the  saints,  having  prayed  to  God  he  implored  the  in- 
tercession of  the  saints.*  There  appeared  to  him  in  the  night 
a  venerable  man,  who  said  to  him  amongst  other  things, '  Sol- 
dier, you  are  lame.  Do  you  wish  to  be  cured  ?  Then  let  me 
touch  your  foot.'  The  spectre  taking  hold  of  it,  pulled  it 
violently ;  and  whilst  the  nocturnal  visitor  did  this,  there  was 
a  noise,  such  as  there  would  be  were  a  bone  dislocated  from  its 
natural  place  and  then  violently  replaced,  which  awoke  those 
who  slept  with  him,  and  aroused  the  soldier  instantly,  who 
walked  perfectly  and  naturally  as  he  had  once  been  wont. 
This  miracle  I  was  myself  a  witness  to,'  having  been  with  the 
soldier  who  proclaimed  and  made  known  to  all  men  the  bounty 
of  the  martyrs,^  and  celebrating  the  benevolence  of  those  his 
fellow-soldiers.'  [After  narrating  another  miracle  of  which 
he  was  himself  the  object,  he  conclude^ :]  ^  These  things  have 
I  mentioned  that  we  may  be  firmly  persuaded,  that  the  mar- 
tyrs live,  and  adorn  our  Church,  that  they  who  this  day  have 
benefited  and  adorned  our  Church,  are  attendants  on,  and  as- 
sessors of  God.' " ' — T.  ii.  Orat.  m  xl.  Ma/i't  pp,  211-13. 

"  Let  us  view  the  present  state  of  the  saints,  how  very  ex- 
cellent it  is,  and  how  magnificent.  For  the  soul,  indeed,  hav- 
ing attained  unto  its  proper  inheritance,  rests  gladly :  and, 
freed  from  the  body,  dwells  together  with  its  compeers ;  whilst 
the  body,  its  venerable  and  spotless  instrument, — which,  in- 
jured not  by  its  peculiar  passions  the  incorruptibility  of  the 
indwelling  spirit, — deposited  with  great  honor  and  attention, 

lies  venerably  in  a  sacred  place,  reserved  as  some  much-honored 

» 

'  'Erepyeia^.  •  Tifr  ztSr  dyicov  jeped/Setar  ijeexaX^daro. 

•  Etdov  kyud.      '  *  Difv  fiaprvpcov  evepyrf6iay, 

*Ei6i  Qbov  dopv<p6pot,  xai  ftdpedpot,  oi  difMBpor  rj/Kov  rifr 
hxxkrfdiav  (og>eX7f6arrBi  xai  xodfiipiami. 


260  RSLica 

valuable  posfieBsion  unto  the  time  of  the  regeneration^  and  far 
removed  from  any  comparison  with  other  bodies  which  have 
died  by  a  usual  and  common  death  :  and  this  though  they  are 
naturally  of  the  same  substance.  For  other  relics  are  to  most 
men  even  an  abomination.  .  .  .  Whereas  whoso  oometh  unto 
some  spot  like  this,  where  we  are  this  day  assembled,  where  is 
a  memorial  of  the  just,  and  a  holy  relic,  his  soul  is  in  the  first 
place  gladdened  by  the  magnificence  of  what  he  beholds,  see- 
ing a  house  as  God's  temple,  elaborated  gloriously  both  in  the 
magnitude  of  the  structure,  and  the  beauty  of  the  surrounding 
ornaments.  There  the  artificer  has  fashioned  wood  into  the 
shape  of  animals ;  and  the  stone-cutter  has  polished  the  slabs 
to  the  smoothness  of  silver;  and  the  painter  too  has  introduced 
the  flowers  of  his  art,  depicting  and  imaging  the  constancy  of 
martyrs,  their  resistance,  their  torments,  the  savage  forms  of 
the  tyrants,  their  outrages,  the  blazing  furnace,  and  the  most 
blessed  end  of  the  champion ;  the  representation  of  Christ  in 
human  form  presiding  over  the  contest :  ^  all  these  things,  as 
it  were  in  a  book  gifted  with  speech,  shaping  for  us  by  means 
of  colors,  has  he  cunningly  discoursed  to  us  of  the  martyrs' 
struggles;  has  made  this  temple  glorious  as  some  brilliant 
fertile  mead.  For  the  silent  tracery  (picture)  on  the  wall 
has  the  art  to  discourse,  and  to  aid  most  powerfully.*    And  he 

'  Tov  ayostvc^irov  Xpt6Tov  rrji  drBpoieirrfi  /nopip^i  ro  kxrvfcootta, 
St  Basil,  in  his  homily,  In  Barlaam  MaHyrem  {i.  ii.  P.  I  pp.  197-6),  al- 
ludes to  a  similar  custom:  ''Rise  up  now,  I  praj  you,  ye  cdebrated  paint* 
ers  of  the  good  deeds  of  these  wrestlers  (the  martyrs).  Make  glorious,  by 
your  art,  the  mutilated  image  of  this  leader.  With  the  colors  laid  on  by 
your  cunning  make  illustrious  the  crowned  martyr,  by  roe  too  feebly  pic- 
tured. I  retire  vanquished  by  you  in  your  painting  of  the  excellences  of 
the  martyr:  I  rejoice  at  being  this  day  overcome  by  such  a  victory  of  your 
bravery.  I  shall  behold  the  struggle  between  the  fire  and  the  martyr^s 
band  depicted  more  accurately  by  you.  I  shall  see  the  wrestler  deseribed 
more  glorious  by  your  representation  (slxoro^.  Let  demons  weep  at 
being  now  also  smitten  in  you  by  the  brave  deeds  of  the  martyr.  Again 
let  the  burning  and  victorious  hand  be  shown  them.  Let  Christ  also,  who 
presides  over  the  struggle*,  be  depicted  on  your  canvas  (kyypa<pi6Boi>  rtS 
fCiyaxt  xai  6  rwK  KaXarKf/nartor  dxaovoOerrfS  Xptdroi).^^ 

•  Old 8  yap  xai  ypaq^  6twCQv6a  kr  roix^p  kaXHr,  xai  rd  fiiyt6ra 


BELICa  261 

who  has  arranged  the  mosaics  (small  stones),  has  made  this 
pavement,  on  which  we  tread,  equal  to  an  history.  And,  hav- 
ing gratified  his  sight  with  these  sensible  works  of  art,  he  then 
desires  to  approach  the  very  shrine  itself,  believing  that  the 
touching  it,  is  a  hallowing  and  a  benediction/  And  shonld 
some  one  allow  him  to  carry  away  the  dust  which  lies  on  the 
surface  of  that  resting-place,  the  dust  is  received  as  a  gift,  and 
the  earth  is  treasured  up  as  a  valuable  possession.*  For  to 
touch  the  relic  itself ,  if  ever  by  so  great  a  good  fortune  one 
obtain  leave,  how  very  much  this  is  to  be  desired,  and  what  a 
concession  to  the  most  earnest  supplication,  they  who  have 
had  experience,  and  have  accomplished  this  desire  know.  For 
the  beholders  with  joy  embrace  it  as  if  a  living  and  unfading 
body ;  applying  it  to  eyes,  and  mouth,  and  ears,  and  to  all  the 
senses ;  and  shedding  then  a  tear  of  veneration  and  of  sym* 
psthy  for  the  martyr,  as  though  he  were  entire  and  visible  be- 
fore them,  they  supplicate  him  to.  intercede,  beseeching  him  as 
God's  attendant,  calling  on  him  as  receiving  gifts  whensoever 
he  pleases."— r.  iii.  De  8.  Theodora,  M.pp.  679-80. 

St.  Gbbgoby  of  Nazianzum,  G.  C. — "Theirs  (of  martyrs) 
are  mighty  honors  and  public  festivals ;  by  them  devils  are 
cast  out,  and  maladies  cured ;  of  whom  are  apparitions  and 
piodietions ;.  whose  bodies,  even  alone,  whether  touched  or 
honored,  can  effect  as  much  as  their  holy  souls ;'  even  whose 
drops  of  blood  alone,  and  the  minute  symbols  of  their  passion, 
can  do  as  mjich  as  their  (entire)  bodies.  These  (relics)  thou 
veneratest  not,  but  dishonorest,  thou  who  art  filled  with  won- 
der at  Hercules'  funeral  pile." — AdA).  JuUan.  t  i.  Orat»  iii.^. 
76-7.  See  also  the  extract,  from  Oratio  iv.  t.  i.,  given  under 
''SaetifieeP 

^  Though  Cyprian's  name  was  high  in  esteem  with  all  men, 
yet  was  his  body  in  obscurity,  and  the  treasure  was  in  the  pos- 

*  *Ayta6fjidv  xoA  evXoyiav  rrfv  knaqiffiy  eirat  letdreveor, 

•  !Q  J  Hetfiijkiov  ^  yri  ^i^ctopi^ttat, 

•^Qv  xal  xd  6QQiiaTa  n6vor  t6a  dijravrat  rucU  dy{at%  ipvx<xt$,  if 


262  RELICS. 

session  of  a  certain  woman  of  fervent  pietj,  and  this  for  a 
length  of  time.  I  know  not  whether  this  was  from  God's 
honoring  this  God-fearing  woman,  and  who  on  this  account 
left  in  her  possession  the  martyr ;  or  whether  He  made  trial  of 
our  desire,  whether  we  should  be  borne  down  with  the  loss 
when  deprived  of  the  holy  relics.  But  when  the  God  of 
martyrs  no  longer  endured  to  make  that  which  was  a  common 
good,'  peculiar  to  one  individual,  nor  to  cause  a  common  in- 
jury, through  love  towards  her,  He  made  the  body  publicly 
known  by  means  of  a  revelation.  And  this  honor  He  assigned 
to  a  deserving  woman ;  that  woman  might  be  blessed  in  that 
as  they,  in  times  past,  gave  birth  to  Christ,  and  announced 
Him  to  the  disciples,  after  His  resurrection  from  the  dead,  so 
now  too  one  should  indicate,  another  deliver  up,  Cyprian,  that 
common  helper."  ■— T.  i.  Orat.  xviii.  De  S.  d/pr.p.  284. 

"  What  I  have  omitted  it  is  for  you  to  supply  (that  you,  too, 
may  present  something  to  the  martyr  Cyprian),  as,  the  driv- 
ing away  of  evil  spirits,  the  removal  of  diseases,  the  fore- 
knowledge of  future  events — ^all  which  even  the  very  dust  of 
Cyprian  can  e£Eect  where  there  is  faitli,  as  they  know  who 
have  made  trial,  and  have  transmitted  the  miracle  even  to  us, 
and  will  deliver  it  to  future  ages." — Ibid,  jp,  285. 

**  Such  is  the  veneration  of  truth,  that  a  little  dust,  or  some 
small  relic  of  old  bones,  or  a  small  portion  of  hair,  or  shreds 
of  rag,  or  a  stain  of  blood,  are  enough  to  have  the  same  honor 
as  the  whole  body.*  And  it  is  a  fact,  that  a  (martyr's)  name 
given  to  places  is  a  holy  relic,  standing  even  in  lieu  of  the 
whole  martyr.  Oh  the  miracle !  for  I  am  of  opinion,  that  but 
to  think  (of  a  martyr)  saves.*  But  what  if  I  should  speak  of 
diseases  and  demons  expelled  in  a  manner  surpassing  belief,  so 

'  To  ndyrtay  ayaBor,  *  To  xoirdr  o<pBXo€. 

«  TodovTor  8^  idrtr  rifi  dXffieiai  difia^f 
'D,^  xai  xovtv  Ppax^Xcci^y  ff  ri  Xeiifarov 
'OtfrcSv  ieaXato5y,  ^  rpixoSr  fitxpov  tiipo^^ 
*if  xai  paxGi^.ar'* y  if  ri  xai  fiarrt6Mcirwr, 
STfjuetov,  dpxefr  ei^  oXov  rtfirfr  Kotb. 

*  2tfC£t  ydp  oifioci  xai  to  nenrifd^ai  fiovor* 


BELica  268 

88  to  amount  to  miracleB  ?  the  places  that  were  found  worthy 
of  their  honored  bodies  being  antagonistic  to  the  incursions  of 
demons.  These  are  the  wonders  of  my  heroes." — T.  ii.  Cwrm. 
lamh.  xviii.jp.  216.  See  also,  amongst  the  additional  poems 
published  by  OaUa/ndi/u8y  t  iv.  Carm*  xv.p.  358. 

St.  Basil,  G.  0. — ^'  We  were  greatly  pleased  that,  under- 
taking a  care  beseeming  a  Christian,  you  have  raised  a  house 
unto  the  glory  of  the  name  of  Christ.  .  .  .  Should  we  be  able 
to  examine  (any)  martyr's  relics,*  we  hope  on  our  parts  to 
assist  your  zeal." — T.  iii.  P.  1,  J^.  xlix.  Arcadiojj},  203.* 

"  It  will  be  a  good  action  on  your  part  to  send  martyr's  relics 
to  this  country,  since,  according  to  your  account,  the  persecu- 
tion in  your  parts  even  now  makes  martyrs  unto  the  Lord." — 
T.  iii.  P.  ii  Bp.  clv.^.  354. 

"  Yet  were  our  minds  brought  back  to  the  former  blessed- 
ness (of  the  Church),  when  your  letters  reached  us  from  a 
far-o2  land,  blossoming  with  the  beauty  of  love,  and  a  mar- 
tyr (St  Sabas)  arrived  amongst  us  from  the  barbarians  be- 
yond the  Istrus,  of  himself  proclaiming  the  integrity  of  faith 
abiding  there.  Who  shall  tell  the  gladness  of  our  souls  on 
account  of  these  things  ?" — 3.  Ep.  clxiv.  AschoUo,  Ep.  Thess. 
p.  868  ;  see  also^.  870,  Ep.  clxv.  Eidem. 

*^  Your  honorable  affection  towards,  and  eagerness  for  the 
most  blessed  bishop,  Dionysius,  bear  witness  for  you  of  per- 
fect love  towards  the  Lord ;  that  you  honor  your  predecessors 
and  are  zealous  for  the  faith.  For  this  disposition  of  mind 
towards  our  fellow-servants  is  referred  to  the  Lord  whom 
they  served ;  and  he  who  honors  those  who  have  wrestled  for 

*  In  T,  i.  P.  ii.  Horn,  in  Bb,  cxy.  n.  4,  p,  581,  we  haye  the  following: 
"  Of  old  it  was  said  to  priests  and  Nazarites :  If  any  one  totiohadead  body, 
he  ahaU  he  undecm  iiU  the  evening  (Lev.  zi.  S9).  Bat  now  he  that  has 
touched  a  martyr's  bones,  derives  a  certain  participation  of  holiness  from 
the  grace  that  abides  in  that  bodj  {Xau /Secret  rtvd  fierovdiav  dytadftoi} 
ix  TTJi  T<£  dooMart  icapedpevovdT^i  x^P^to^),  Predoue,  therefore,  in  the 
eight  of  the  Lord  ie  the  death  of  Hie  eainie,**  Gamier  doubts  of,  though 
he  does  not  deny,  the  authenticity  of  this  homily.  See  Praf,  ^.  L  P.  L  §  0. 
Other  critics  assert  its  geniUDeness. 


264  BfiUCS. 

the  f ailii,  shewB  that  he  has  a  like  zeal  for  lihe  tedth ;  w>  that 
one  and  the  same  action  affords  proof  of  varied  yirtue.  We 
have  to  inform  your  friendliness  in  Christ,  that  Hie  excellent 
brethren,  selected  by  your  piety  unto  the  ministry  of  this 
good  work,  .  .  .  with  all  earnestness  have  persuaded  the 
faithful  guardians  of  the  blessed  body,  to  yield  unto  Him  the 
safeguard  of  their  life/  And  know,  that  neither  rulers  nor 
human  power  would  ever  have  had  ability  to 'force  tiiese  men, 
had  not  the  firm  resolution  of  tiiese  thy  brethren  moved  tiiem 
to  yield.  And  what  especially  aided  to  effect  the  wished-for 
result,  was  the  presence  of  my  fellow-presbyter  Pharasius, 
who  having  undertaken,  of  his  own  accord,  the  labors  of  the 
journey,  quieted  the  over-wrought  excitement  of  the  faithful 
there ;  and  having  won  over  the  opposing  party  by  his  Word, 
and  taken  away,  with  batting  reverence,'  the  relics,  in  the 
presence  of  the  presbyters  and  deacons,  and  of  many  others 
who  fear  the  Lord,  he  preserved  them  for  your  brethren ;. 
which  relics  receive  with  as  much  gladness^  as  their  late  keep- 
ers have  forwarded  them  widi  sorrow.  Let  no  one  hesitate ; 
let  no  one  doubt.  It  is  that  very  same  unconquered  cham- 
pion. The  Lord  recognizes  those  bones  that  shared  with^His 
blessed  soul  in  the  conflict.  One  case  received  His  honored 
body ;  none  lay  near  Him ;  tiie  tomb  was  distinguished ;  He 
had  a  martyr's  honor.*  .  .  .  Christians  have  wept,  as  if  de^ 
prived  of  a  father  and  defender ;  *  but  they  have  forwarded 
(the  relics),  setting  your  joy  above  their  sorrow.  The  deliv- 
erers, therefore,  are  pious  men;  the  receivers  careful;  tiiere 
is  not  on  any  side  falsehood,  in  none  deceit ;  diis  is  our  testi- 
mony ;  let  the  truth  (or  genuineness)  be  held  amongst  you  as 
beyond  all  calumny." — T.  iii.  i^.  ii.  j^.  cxcvii.  ad  Ambros. 
Ep.  Medial  pp.  418-9. 

St.  Ambbosb,  L.  C. — "Persons  invited  to  a  great  feast  are 

^'^iCBt6av   Tovi  mdrovi  qwXaxa^  rod  ftaxapiov  6<otiaTo^f  vd 
*  Mdprvpoi  4  Tt/ir^>  *  iZpotfrc^rot;,  leader,  priaosi 


BSLIGS.  265 

wont  to  bring  awaj  smaiU  presents,  portions  of  the  feast.  I, 
Iitaving  been  invited  to  the  feast  held  at  Bologna,  where  the 
translation  of  a  holy  martyr  has  been  celebrated,  have  re- 
served, from  that  feast,  presents  f nil  of  holiness  and  grace.' 
[He  then  describes  the  martyrdom  of  SS.  Vitalis  and  Agri- 
cola,  and  says :]  There  we  songht  for  their  remains,  as  it 
were  gathering  roses  from  the  midst  of  thorns.  The  Jews 
crowded  round  us  when  the  sacred  relics*  were  borne  away, 
and  the  faithful  of  the  Church  were  there  applauding  and  re- 
joicing. .  .  .  For  you  I  have  brought  away  gifts  which  I 
gathered  with  my  own  hands ;  trophies  of  the  cross,  that  is ; 
the  grace  (or  excellency)  of  which  you  are  acquainted  with 
by  its  effects.'  Yea,  this  the  very  demons  confess.  Let  others 
hoard  up  silver  and  gold,  and  tear  it  from  the  hidden  vei^s. 
We  gather  the  nails,  and  those  not  a  few,  that  have  pierced 
the  martyrs ;  we  gather  up  their  victorious  blood,  and  the 
wood  of  the  cross.  These  (relics)  we  have  not  been  able  to 
refuse  to  the  request  of  a  pious  widow,  Keceive  ye,  there- 
fore, these  gifts  of  salvation,*  whieh  now  are  deposited  under 
the  sacred  altars.  That  widow's  name  is  the  saintly  Juliana, 
who  has  raised  and  offered  to  the  Lord  the  temple  which  we 
this  day  dedicate.  [He  represents  her  as  thus  addressing  her 
child :]  Thou  art  more  the  child  of  my  vows  than  of  my  pains. 
Beflect  to  what  office  thy  father,  by  calling  thee  Lawrence, 
designed  thee.  Whence  we  took  thy  name,  there  we  laid  up 
our  vows.*  Our  vows  had  their  effect :  restore  to  the  martyr 
what  thou  owest  to  the  martyr.  He  obtained  thee  for  us :  *  do 
thou  repay  what  we  promised  for  thee,  when  we  gave  thee 
such  a  name.'" — T.  ii.  Exhort.  Virgvn.  n.  i.  7-10, 16. 

'  Plena  sanctitatis  et  gratis.  *  Sacra  reliquin. 

*  GmciB  trophiea,  oujus  gratiam  in  operibuB  agnoscttis. 

^  Munera  itaque  salutis  aocipite.  *  Vota. 

*  lUe  te  nobis  impetrayit.  Speaking  of  the  body  of  his  brother  Satyms, 
he  says:  *'  I  will  beliere  that  I  shall  be  more  commendable  to  God,  because 
I  shall  repose  on  the  bones  of  thy  holy  body  (commendabiliorem  Deo  .  .  • 
quod  snpra  sancti  corporis  ossarequiescam).*'— 71  ii  DeExeesa*  Frai,  Satyr. 
n.  18,  p.  1118. 


266  BELIGS. 

^^  Helen  came ;  ahe  began  to  visit  the  holy  places :  the  Spirit 
inspired  her  with  a  wish  to  seek  for  the  wood  of  the  cross. 
She  came  to  Golgotha,  and  exclaimed, '  Here  is  the  place  of 
the  battle :  where  is  the  victory  ?  I  seek  for  the  standard  of 
salvation,  and  find  it  not.  Am  I,  she  cried,  dwelling  in  pal- 
aces, and  the  cross  of  the  Lord  hidden  in  the  dost  ?  Am  I  in 
gilded  (palaces),  and  Christ's  triumph  in  rains  ?  Does  that 
yet  lie  hidden,  and  is  the  trophy  of  eternal  life  still  concealed  t 
How  account  myself  redeemed,  if  the  redemption  itself  is 
not  gazed  upon  V  I  see  what  thou  hast  done,  oh  evil  spirit, 
that  the  sword  wherewith  thou  wast  slain  may  be  covered 
with  ruins.  .  . '.  Let  the  ruins  be  removed,  that  the  life  may 
appear : '  let  the  sword  be  brought  forth,  wherewith  the  head 
of  the  true  Goliah  was  severed ;  let  the  earth  be  opened,  that 
salvation  may  shine  forth.'  What  hast  thou  gained,  oh  evil 
spirit,  by  hiding  the  wood,  but  again  to  be  vanquished  ?  Mary 
vanquished  thee  when  she  conceived  the  Conqueror.  .  .  . 
And  to-day  also  shalt  thou  be  vanquished^  by  a  woman's  dis- 
covery of  thy  wiles.  She,  as  being  holy,  bore  the  Lord :  I 
will  seek  out  His  cross.  She  taught  us  that  He  was  be- 
gotten :  I  (will  teach)  that  He  has  risen  again.  She  caused 
God  to  be  seen  amongst  men :  I,  as  a  remedy  for  our  sins,  iviU 
uplift  the  divine  standard  from  these  ruins.*  [He  then  de- 
scribes the  finding  of  the  cross,  and  says  that  Helen  recog- 
nized it  by  the  inscription  on  it,  '  Jesus  of  Nazareth,  King  of 
the  Jews.']  She  found  the  inscription  :  she  adored  the  King ; 
not  the  wood  that  is — for  this  is  the  error  of  the  Gentiles,  and 
the  folly  of  the  impious — ^but  she  adored  Him  who  hung 
upon  the  wood,  whose  name  was  written  on  the  inscription.* 
.  .  .  She  eagerly  hurried  to  touch  the  remedy  of  immortality, 

>  Ghristi  triumphus  .  .  .  palma  vits  astemsB  ?  Quomodo  me  redemptam 
arbitror,  si  redemptio  ipsa  non  oernitur. 

*  Ut  vita  appareat.  '  Ut  salos  f ulgeat. 

*  Ad  nostrorum  remediam  peccatorum  diyinum  de  miniB  elevabo  vexii- 
lum. 

*  Regem  adoravit,  non  lignum  ntique  ...  sod  adorayit  tilom  qui  po- 
pendit  in  ligno,  scriptus  in  titulo. 


EEMCS.  267 

but  feared  to  prof ane  with  her  foot  the  sacrament  of  Balvar 
tion.*  With  a  heart  full  of  joy,  and  with  a  tottering  step, 
what  to  do  she  knew  not.  Yet  went  she  forward  to  the  rest- 
ing-place of  truth ;  the  wood  shone  forth,  and  grace  became 
resplendent.  .  .  .  She  sought  for  the  nails  with  which  the 
Lord  was  crucified,  and  found  them.  With  one  she  adorned 
a  bridle-rein ;  the  other  she  had  entwined  into  a  diadem :  one 
she  turned  into  an  ornament,  the  other  into  (a  purpose  of)  de- 
votion." Mary  was  visited  that  she  might  liberate  Eve; 
Helen  was  visited  that  emperors  might  be  redeemed.  .  .  . 
Wisely  did  she  act,  she  who  placed  the  cross  on  the  head  of 
kings,  that  the  cross  of  Christ  may  be  adored  in  kings.*  This 
is  no  homage  to  pride,  but  is  piety,  when  paid  to  the  sacred 
redemption.*  By  the  iron  (that  pierced)  His  feet,  kings  are 
bowed  down.  Kings  adore,  and  the  followers  of  Photinus 
deny  His  divinity  1 " — T.  ii.  De  Obit.  Theodoa.  n.  44-9,  col. 
1210-12. 

"  As  it  is  my  custom  not  to  omit  to  give  your  sanctity  an 
account  of  whatsoever  takes  place  here  during  your  absence,  I 
have  to  inform  you  that  holy  martyrs  have  been  found  amongst 
us.  For  whilst  I  was  dedicating  the  Basilica,  many  began,  as 
with  one  voice,  to  call  unto  me,  saying : '  Let  this  be  dedicated 
as  was  the  Roman  Basilica.'  *  I  will  do  so  if  I  shall  find  mar- 
tyrs' relics.'  And  instantly  there  came  upon  me  an  ardor 
which  presaged  something.  What  need  of  many  words? 
The  Lord  granted  the  favor ;  and  though  even  the  clerics  were 
alarmed,  I  ordered  the  ground  to  be  dug  up  before  the  gates 
of  SS.  Felix  and  Kabor.  I  met  with  suitable  indications. . .  . 
We  found  two  men  of  wonderful  stature  .  .  .  (SS.  Gtervase 
and  Protase).  All  the  bones  entire,  and  much  blood.  The 
crowd  was  great  throughout  the  whole  of  the  two  days.  Li  a 
word,  we  translated  them  when  the  evening  was  near  at  hand, 

<  Rernedium  immortalitatis  .  .  .  sacramentnm  salutis. 

*  Unum  ad  decorem,  alteram  ad  devotionem  vertit. 

*  Ut  crux  Christi  in  regibus  adoretur. 

*  Pietas  est,  cum  defertur  sacr»  redemptioni 


268  BSUG8. 

to  the  Basilica  of  Fansta  ...  on  the  f oDowing  day  we  trans- 
lated them  to  the  Basilica  which  thej  call  the  Ambrosian. 
Whilst  we  were  translatiDg  them,  a  blind  man  was  restored  to 
sight  This  was  the  natnre  of  mj  address  to  the  people.  .  .  . 
Look  on  mj  right  hand  and  on  my  left  and  behold  the  sacred 
and  holy  relics ; '  behold  men  of  heavenly  conversation ;  gaze 
on  the  trophies  of  sublime  resolution.  .  .  .  Yon  know,  in  fact 
you  have  yourselves  seen,  many  freed  from  evil  spirits ;  many 
also  delivered  from  the  infirmities  under  which  they  labored, 
upon  touching  with  their  hands  the  covering  of  the  martyrs : 
the  miracles  of  former  days  were  renewed  amongst  us.  .  .  . 
How  many  pieces  of  linen,  how  many  portions  of  dress  were 
cast  upon  the  holy  relics,  and  recovered,  with  the  power  of 
healing,  from  that  touch.'  It  ia  a  source  of  joy  unto  all  to 
touch  but  the  extremest  portion  of  the  linen  that  covers  them ; 
and  whoso  touches  is  healed.  We  give  Thee  thanks,  O  Lord 
Jesus,  for  that  Thou  hast  stirred  up  the  energies  of  the  holy 
martyrs  at  this  juncture,  wherein  Thy  Church  has  need  of 
greater  defences.'  Let  all  learn  what  champions  I  seek  for, 
who  are  able  to  fight  for  us,  but  are  not  wont  to  attack.  I 
have  obtained  for  thee,  O  holy  people,  those  who  may  benefit 
all,  and  injure  none.  Such  are  the  defenders  that  I  seek  for ; 
such  the  soldiers  that  I  have ;  soldiers,  that  is,  not  of  this  world, 
but  soldiers  of  Christ.  Of  such  I  fear  no  envy,  whose  protec- 
tion is  the  safer  the  more  powerful  it  is.  Yea  to  those  even 
who  do  envy  me  them,  do  I  wish  their  protection  to  be  ex- 
tended. Let  them  come,  then,  and  see  my  body-guard  ;  with 
arms  like  these  I  will  not  deny  that  I  am  surrounded.  Some 
(trust)  in  cka/riota^  <md  some  in  horses^  hut  we  m  tlis  name  of 
the  Lord  our  God  ehaU  be  exalted  {Pa.  xix.  8).  The  con- 
nected history  of  divine  Scripture  records  that  Eliseus,  when 
besieged  by  the  army  of  the  Syrians,  said  to  his  fearful  ser- 
vant, Fea/r  not^  for  there  are  more  with  vs  than  against  ua; 
and  that  to  prove  this,  he  prayed  that  the  eyes  of  Giezi  might 

I  Sacrosanctas  reliquias.        *  £t  tactu  ipso  medicabilia  reposcuntur. 
*  Eoclesia  toa  pnesidea  majora  desiderat. 


RELICS.  269 

be  opened ;  who,  when  his  eyes  were  opened,  saw  that  a  count- 
less army  of  angels  was  with  them.  We,  though  we  can- 
not see  them,  yet  do  we  feel  them.  These  eyes  were  closed, 
as  long  as  the  bodies  of  the  saints  lay  buried  in  concealment 
The  Lord  has  opened  our  eyes ;  we  have  seen  the  aids  where- 
with we  have  oftentimes  been  defended.*  We  saw  them  not, 
bat  we  had  them  nevertheless.  Wherefore  has  the  Lord,  as  it 
were,  said  to  us  in  our  alarm,  *  See  what  martyrs  I  have  given 
you ; '  so,  with  opened  eyes,  we  contemplate  the  Lord's  glory, 
the  past  in  the  martyrs'  passion,  the  present  in  their  deeds. 
We  have  put  off,  bretliren,  a  no  small  load  of  shame  :  we  had 
patrons,  and  we  knew  them  not.'  '.  .  .  The  noble  relics  are 
dug  out  of  an  ignoble  sepulchre ;  the  trophies  are  shown  to 
heaven.  The  tomb  is  moist  with  blood  :  the  spots  of  victorious 
blood  appear ;  the  relics  are  found  in  their  place  and  order  in- 
violate ;  the  head  severed  from  the  shoulders.  .  .  .  The  city 
which  had  eagerly  obtained  others'  martyrs,  had  lost  its  own. 
Though  this  be  the  gift  of  God,  yet  can  I  not  but  acknowl- 
edge the  favor  which  the  Lord  Jesus  has  bestowed  on  the  days 
of  my  priesthood;  and  as  I  cannot  deserve  to  be  myself  a  mar- 
tyr, I  have  procured  these  martyrs  for  you.  Let  the  trium- 
phant victims  enter  upon  the  place,  where  Christ  is  the  vic- 
tim.' But  lie  upon  the  altar, — He  who  suffered  for  all  men ; 
these  under  the  altar,  these  who  by  that  suffering  were  re- 
deemed. I  had  destined  that  spot  for  myself ;  for  it  is  befit- 
ting that  where  he  has  been  accustomed  to  offer,  there  the 
priest  repose ;  but  I  yield  up  the  right  side  to  these  sacred  vic- 
tims ;  this  spot  was  the  martyrs'  due.  Let  us,  therefore,  put 
in  their  resting-place  the  holy  relics,  and  bear  them  to  a  spot 
worthy  of  them  ;  and  with  true  devotion  celebrate  this  whole 
day.  The  people  cried  out,  *  Let  the  deposition  of  the  martyrs 
be  deferred  unto  the  Lord's  day ; '  but  at  length  it  was  granted 


'  Vidimns  auxilia,  quibus  sumas  siepe  defensi. 

*  Patronos  habebamus,  et  nesciebamus. 

*  Succedant  victiuue  triumphales  in  locum,  ubi  Ghristus  hostia  est.    Sed 
ille  super  altare,  &c. 


270  RELICS. 

that  it  should  take  place  on  the  following  daj.  My  discourse 
to  the  people  on  the  following  day  was  to  this  effect."  [In  it 
he  defends,  against  the  Arian  objectors,  the  miracles  alluded 
to  in  the  previous  discourse.*] — T.  ii.  Epist,  xxii  CIobb  i. 
Sorori  suob^  col.  874-78. 

St.  Sibioius,  Pope,  L.  C. — "  Very  many  of  our  brethren  as- 
sembled with  us  at  the  relics  of  the  holj:  Apostle  Peter, 
through  whom  both  the  apostolate,  and  the  episcopate  took 
its  rise." — Epis.per  Afric.  col.  1028,  t.  ii.  Labb. 

Fifth  Council  of  Cabthaoe,  L.  C. — ^This  council,  held  in 
398,  says :  ''  It  has  seemed  good,  that  the  altars  which  are 
erected, — in  various  places,  about  the  fields  and  the  roads,  as 
though  places  dedicated  to  the  memory  of  martyrs, — wherein 
it  is  proved  that  there  is  no  body,  or  relic  of  the  martyrs,  be, 
if  it  be  possible,  overturned  by  the  bishops  who  preside  over 
those  same  places.  But  if  this,  on  account  of  tumults  of  the 
people,  is  not  suflEered  to  be  done,  let  at  least  the  people  be  ad- 
monished not  to  frequent  those  places,  that  so  they  who  think 
rightly  may  not  be  held  bound  there  by  any  superetition. 
And,  as  a  general  rule,  let  no  place  be  accounted  as  being  with 
any  probability  a  place  dedicated  to  a  martyr,  unless  there  be 
there  a  body,  or  some  undoubted  relics,  or  where  the  origin  of  a 
dwelling-place,  or  possession,  or  passion,  has  been  transmitted 
from  a  most  trustworthy  source.  For  those  altars  which, 
through  dreams,  and  the  idle,  so-called  revelations  of  any  sort 

1 1  will  add  the  following  extract  from  it :  '*  They  deny  that  the  blind 
man  received  sight,  but  he  does  not  deny  that  he  was  cured.  He  says,  '  I 
now  see,  who  did  not  see  ;  I  have  ceased  to  be  blind  ; '  and  proves  it  by  the 
fact.  They  deny  the  benefit,  who  cannot  deny  the  fact.  He  is  a  known 
man;  when  well,  was  employed  in  public  services,  by  name  Severus,  in 
office  a  butcher.  He  had  laid  aside  his  office  when  this  hindrance  hap- 
pened. He  calls  to  witness  those  by  whose  benevolence  he  was  before  sup- 
ported ;  he  calls  them  as  witnesses  of  his  visitation,  whom  he  had  also  as 
witnesses  of  his  blindness.  He  says  aloud,  that  when  he  touched  the  hem 
of  the  garment  of  the  martyrs,  wherewith  the  sacred  relics  are  covered,  his 
sight  was  restored^  Is  not  this  like  what  we  read  in  the  Gospel  ?  .  .  . 
Their  obstinacy  is  more  detestable  than  that  of  the  Jews.  They,  when 
they  doubted,  at  least  asked  his  parents;  these  inquire  in  secret,  in  public 
deny  ;  showing  that  they  disbelieve  not  the  deed,  but  its  author." — Dm 
Invent  SS.  Oerv.  et  Prot. 


RELICS.  271 

oi  individnal,  are  anywhere  erected,  are  to  be  by  all  means  re- 
probated."— Can,  xiv.  col,  1217-18,  t  ii.  Zaib. 

St.  J.  Ohbysostom,  G.  C. — ^*  Bangs,  laying  down  their  dia- 
dems, take  up  the  cross,  that  symbol  of  His  death ;  on  the 
purple  robe  is  the  cross ;  on  diadems  the  cross ;  in  prayer  the 
cross ;  on  armor  the  cross ;  on  the  sacred  table  the  cross ;  and 
everywhere  throughont  the  world  the  cross  outshines  the  sun ; 
And  His  septUchreshallbeffloriotcs  {Is.  xi,  10).  .  .  .  The  place 
that  received  that  slaughtered  body,  small  and  confined  as  it  is, 
is  more  venerable^  than  ten  thousand  royal  chambers,  and 
more  precious*  than  kings  themselves.  And  His  sepvlchrs 
shall  hs  glorioles.  And  what  is  more  strange  still,  this  has  not 
befallen  Him  only,  but  the  very  same  has  happened  to  His  dis- 
ciples. For  the  men  that  were  dragged  and  led  about,  the 
men  that  were  despised  and  bound  in  fetters,  the  men  that  suf- 
fered countless  hardships,  are,  since  their  death,  more  honored 
than  kings.  And  how,  learn  hence.  In  that  most  regal  city, 
Rome,  both  kings,  and  consuls,  and  generals,  leaving  every 
thing  else,  hasten  to  the  tombs  of  the  fisherman  and  of  the 
tent-maker ;,  and  in  Constantinople,  not  near  the  Apostles,  but 
at  the  porch  outside  the  temple,  they  that  had  worn  the  dia- 
dem deemed  it  a  thing  to  be  desired  to  have  their  bodies 
buried  ;  and  thenceforward  kings  became  door-keepers  to  the 
fisherman.  .  .  .  And  yet  that  same  accursed  and  abominable 
thing,  that  symbol  of  the  vilest  punishment,  has  now  become  a 
thing  desired  and  loved.  For  not  so  much  does  the  kingly 
crown  beautify  the  head,  as  that  cross  that  is  more  precious 
than  all  the  world.  And  what  all  abhorred  of  old,  of  it  the 
image  *  is  now  sought  after  so  eagerly  by  all,  as  to  be  found 
everywhere  with  rulers  and  subjects,  with  men  and  women, 
with  virgins  and  married,  with  slaves  and  freemen.  Yea,  for 
we  all  continually  engrave  it  upon  the  most  notable  part  of 
our  bodies,  and  bear  it  about  day  by  day  figured  on  the  fore- 
head, as  on  a  pillar.  This  is  at*  the  sacred  table ;  this  in  the 
ordinations  of  priests ;  this  again  shines  forth  with  the  body  of 

>  SeMrorepoi.  •  TifAtoarBpoi.  »  Td  6xrij*a.  *  *Ey,  on. 


873  BELIGS. 

Ohriflt  at  the  mjstic  supper.  This  one  may  see  moving  eyerj- 
where  in  gladness,  in  houses,  in  market-places,  in  deserts,  in 
high-wajs,  on  mountains,  in  yallejs,  on  hills,  on  the  sea,  on 
ships,,  and  on  islands,  on  couches,  on  robes,  on  armor,  on  hang- 
ings before  chambers,  at  banquets,  on  rases  of  silver  and  of 
gold,  on  pearls,  on  the  painted  walls,  on  the  bodies  of  animals 
variously  afflicted,  on  bodies  possessed  with  demons,  in  war, 
in  peace,  by  day,  by  night,  in  the  dances  of  the  glad,  in  the 
societies  of  the  self -mortifying :  so  eagerly  sought  after  has  be- 
come this  wonderful  gift,  and  its  ineffable  grace.  No  one  is 
ashamed,  no  one  blushes  as  he  reflects  that  this  is  the  symbol 
of  the  vilest  death ;  but  we  all  are  made  more  beautiful  by  it, 
than  by  crowns  and  diadems,  and  ten  thousand  strings  of 
pearls.  Thus  not  only  is  it  not  shunned,  but  it  is  even  de- 
sired and  beloved,  and  eagerly  sought  after  by  all  men,  and 
everywhere  it  gleams  and  is  spread,  on  the  wall  of  houses,  on 
the  roof,  on  books,  in  cities,  in  villages,  in  places  unpeopled 
and  peopled.  I  would  fain,  then,  ask  a  Gentile  whence  has 
this  symbol  of  such  a  punishment,  of  the  vilest  death,  become 
desired  by  all,  eagerly  sought  after,  if  the  power  of  the  crucified 
be  not  great  indeed  ?  .  .  .  That  very  wood,  whereon  His  holy 
body  was  stretched  and  crucified,  how  comes  it  to  be  so  eagerly 
sought  after  by  all  men  ?  And  many,  both  men  and  women, 
taking  a  small  particle  of  it,  and  enclosing  it  in  gold,  hang  it 
round  their  necks  as  an  ornament,*  although  that  wood  was  the 
symbol  of  condemnation  and  of  punishment." — T.  i.  Conira 
G&nt.  et  Jud.  Quod  ChristuB  sit  Deu9,  n.  8,  9-10,  jDp.  695-98. 
"  Besides  these  matters  already  named,  there  are  some  who 
are  troubled  about  this  other  and  no  less  question,  asking  of 
themselves,  why  did  God  permit  a  man  (Timothy),  who  had  so 
great  power,  whose  bones  and  relics  expelled  demons,*  to  fall 

>  Mtxpdv  VI  XafxpdvoytBS  .  .  ,  xai  xP^^f  xaraxXBtorrei  .  .  .  rdS^ 
TpaxnhM^  Haprdodt  rwv  kavriSy  xaXXoinetZoMerat, 

•  Ov  rd  idrd  xai  rd  Xeiifara  SatMova^  dnrfXavrev,  The  same  is 
•Bserted  pawim.  Thus  (/.  ii.  Bom,  viii.  n.  3,  p.  109),  *'  The  ashes  of  the 
holy  martyrs  drive  away  wicked  demons  ;**  also,  lb.  De  Laud,  S.  FtiuL 
Horn*  iy.  n.  i.  p,  590. 


BELIGS.  278 

into  so  great  an  infirmity.  .  .  .  And  not  this  question  only, 
but  another  also  do  tliese  doabters  ask,  why  he  neither  cured 
himself,  nor  his  instructor  healed  him,  when  reduced  to  this 
state  ?  .  .  .  although  with  respect  to  other  bodies,  both  during 
life  and  after  death,*  they  manifested  so  great  power.'* — T.  ii. 
Horn,,  i.  ad  Pop,  Antioch.  n.  2,jpp.  8-4. 

"  We  have  gone  forth  from  the  city,  and  have  hastened  to 
the  feet  of  these  saints,*  on  occasion  of  the  present  festival, 
and  excusing  ourselves  unto  them  for  the  past.  For  if,  even 
when  they  lay  under  this  pavement,  we  ought  to  have  run  to 
these  generous  champions  of  the  true  religion,  much  more 
ought  we  to  do  so  now  that  these  pearls  are  set  by  themselves ; 
now  that  the  sheep  are  freed  from  the  wolves ;  now  that  the 
living  are  separated  from  the  dead.  .  .  .  The  relics  of  those 
whose  souls  are  in  the  hands  of  God  did  not  indeed  suffer  any- 
thing from  their  place  of  sepulture,  .  .  .  but  our  people  had 
to  endure  no  slight  evil  from  the  locality,  hastening  indeed  to 
the  martyrs'  relics,  but  saying  their  prayers  with  doubt,  and 
wavering  from  not  being  thoroughly  acquainted  with  the 
burial  places  of  these  saints,  and  where  the  true  treasures  lay." 
— T.  ii.  in  Asoena.  Dom,  n,  1,  jp.  529. 

'  "  Do  not  fix  thy  contemplation  on  this,  that  the  martyr's 
body  lies  there  deprived  of  the  energizing  power  of  the  soul, 
but  reflect  on  this ;  that  there  reposes  in  that  body  a  power 
greater  than  that  of  the  soul  itself ;  the"  grace,  to  wit,  of  the 
Holy  Spirit,  which,  by  the  miracles  that  it  performs,  gives  proof 
to  all  of  the  resurrection.  For  if  God  has  vouchsafed  to  dead 
bodies,  and  those  reduced  to  dust,  a  power  greater  than  that 
of  all  living  men,  much  more  will  He  bestow  on  them  a  life 
better  than  their  former  and  more  blessed,  at  the  season  of 
crowns." — T.  ii.  De  8.  Bahyl.  p.  635.  Nearly  the  whole  of 
this  homily  and  of  the  following  treatise,  De  8,  Bahyl.  ^  is  an 
argument  in  favor  of  relics. 

*'  Worthy  are  they  (Juventinus  and  Maximinus,  MM.),  to  be 

'  Kai  ^(ovTBi  Hal  rereXevrT^xorei, 

•  npoi  rovS  ie66ai  zcor  dyioar  rovrostv. 


274  BELIGS. 

called  pillars,  and  rocks,  aad  towers,*  and  lights,  and  oxen. 
For  as  pillars  they  support  the  Church ;  and  as  towers  they 
fence  her ;  and  as  rocks  they  repel  every  insidious  attack,  pro- 
ducing for  those  within  (the  Church)  a  great  cahn ;  and  as 
lights  they  have  dispelled  the  darkness  of  false  religion ;  and 
as  oxen  they  have  with  equal  ardor,  both  in  soul  and  body, 
drawn  the  sweet  yoke  of  Christ  Therefore  let  us  without 
ceasing  visit  them,  and  touch  their  shrine,  and  embrace  with 
faith  their  relics,  in  order  that  we  m&y  thence  obtain  a  bless- 
ing. For  as  soldiers,  when  they  exhibit  their  wounds  which 
they  have  received  in  battle,  speak  boldly  to  their  king,  so 
these  martyrs  also  bring  in  their  hands  their  severed  heads, 
and  producing  them  in  the  midst,  are  with  reason  able  to  ob- 
tain everything  that  they  wish  from  the  King  of  heaven. 
With  great  faith,  therefore,  with  great  eagerness,  let  us  come 
hither ;  in  order  that  both  by  the  contemplation  of  these  holy 
memorials,  and  from  the  consideration  of  their  struggles,  and 
from  every  side  we  may  derive  abundant  and  great  treasures." 
— T,  ii.  m  Juvent,  et  Maxim,  MM,  vnjine^p,  696. 

At  the  close  of  his  account  of  the  triumphant  translation  of 
the  relics  of  St.  Ignatius,  he  says :  ^^  It  is,  it  is  indeed  true  that 
whoso  cometh  here  (to  his  relics)  reaps  great  blessings ;  for  not 
the  bodies  only,  but  even  the  sepulchres  of  the  saints,  are  re- 
plete with  spiritual  grace.  For  if  this  happened  to  Eliseus, 
that  a  dead  man,  by  coming  into  contact  with  his  sepulchre, 
burst  asunder  the  bonds  of  death,  and  came  to  life  again  ; 
much  more  now,  that  grace  is  more  abounding,  that  the 
operation  of  the  spirit  is  more  effective,  will  he  that  shall  with 
faith  touch  the  sepulchre  derive  thence  great  virtue.*  And 
therefore  has  God  left  us  the  relics  of  the  saints,  from  a  desire 
by  them  to  lead  us  to  the  same  zeal,  and  to  furnish  us  with  a 
safe  harbor  and  consolation  in  the  ills  that  ever  are  overtaking 
us.  I,  therefore,  exhort  all  of  you,  if  any  be  ill  at  ease  in 
mind,  or  body,  or  under  losses,  or  in  any  other  of  life's  vicissi- 
tudes, or  in  the  depth  of  sins,  let  him  come  hither  with  faith, 


RELICS.  275 

and  he  shall  niibnrden  himself  of  all  these  evils,  and  retnm 
with  great  gladness,  by  the  contemplation  alone  making  his 
conscience  more  tranquil.  ,  .  .  Thus,  to  all  is  this  treasure 
useful,  and  an  opportune  resting-place ; — to  the  fallen,  that 
they  may  be  freed  from  their  temptations  ;  to  the  prosperous, 
that  they  may  continue  uninterrupted  ;  tp  the  sick,  that  they 
may  receive  health  ;  to  the  healthy,  that  they  may  not  fall  into 
sickness.  Considering  all  these  things,  above  all  pleasure, 
above  every  joy,  let  us  value  the  abiding  here,  that  at  once 
reaping  pleasure  and  profit,  we  may  there  also  be  enabled  to 
become  companions  with  the  saints,  by  the  prayers  of  those 
saints,'  and  by  the  grace  and  goodness  of  our  Lord  Jesus 
Christ."— r.  ii.  Horn,  in  S.  Ign.  M.  n,  5,  pp.  716-17.  See 
also,  in  the  same  volume,  Horn,  in  8,  Eu%ta;thium^  n.  3,  p.  722. 
Horn.  i.  in  Maocdbesos^  n.  1,  p,  743.  Sermo  de  SS.  Martyri* 
bm,  n.  2,  pp.  779-80.  Bom.  in  MM.  n.  l^p.  799.  Horn,  in 
S.  Jvlianum^  M.  n.  2,^.  805.  Ham.  de  S.  Droside,  M.  n.  2, 
p.  825.  See  also,  T.  iii.  Defutwrmvitm  delidis^  n.  %p.  408. 
Ihid.  Epist.  cxxvi.  Rujmo  Preahyt.p.  810,  D. 

"  For  the  bodies  of  these  saints  fence  round  the  city  more 
securely  than  any  wall  of  adamant,  however  impregnable; 
and,  like  lofty  walls  cast  up  on  every  side,  they  not  merely 
repel  the  assaults  of  those  enemies  that  are  felt  and  seen,  but 
also  they  both  subvert  and  dissolve  as  readily  the  snares  of  the 
invisible  demons  and  all  the  devices  of  the  devil.  Indeed,  the 
other  muniments  prepared  by  men,  such  as  walls,  and  moats, 
and  weapons,  and  troops  of  soldiers,  and  whatever  is  devised 
for  the  security  of  the  indwellers,  may  be  repelled  by  an 
enemy  that  has  other  machines  more  powerful  and  numerous 
than  their  own ;  but  when  a  city  is  fenced  round  by  the  bodies 
of  saints,  even  though  the  enemy  should  expend  countless 
sums  of  money,  they  shall  be  unable  to  oppose  to  the  cities 
that  possess  them  any  such  machine  of  war.  Not  against 
man's  devices  only,  nor  against  the  evil  workings  of  demons, 
is  this  possession  of  avail  unto  us,  my  beloved ;  but  even 
1  EvxocIS  avroSr  nSr  dyitar. 


276  BELICS. 

though  our  common  Lord  be  wroth  against  us,  on  account  of 
the  multitude  of  our  transgressions,  we  shall  be  able,  by  inter- 
posing these  bodies,  speedily  to  make  Him  merciful  to  a  city. 
For  if  our  forefathers,  that  have  done  many  excellent  good 
works,  found  some  comfort  from  interposing  the  names  of 
holy  men,  and  by  having  recourse  to  the  mention  of  Abraham 
and  Isaac  and  Jacob,  and  reaped  great  aid  from  commemorat- 
ing those  names,  much  more  we,  when  we  interpose,  not  only 
the  names,  but  even  those  very  bodies  that  have  wrestled, 
shall  be  able  to  have  God  merciful  and  propitious  and  kind. 
And  that  what  we  say  is  not  mere  idle  words,  there  are  many, 
both  citizens  and  strangers,  that  have  come  hitiier,  who  know 
how  great  is  the  power  of  these  saints ;  who  also  testify  to  my 
words,  having  learned,  by  experience  itself,  their  power  with 
God ;  and  justly ;  for  they  contended  in  no  ordinary  way  for 
God."— T.  ii.  Horn,  in  MM.  jEgypL  n.  x.  j>p.  834-5.  See 
also  T.  ix.  ffom,  xxx.  in  Ep,  ad  Rom,  n.  iv.p.  818. 

*^  For  if  when  here,  he  (Paul)  so  loved  men,  that  when  he 
had  the  choice  to  be  dissolved^  and  be  with  Christy  he  chose  to 
be  here  (Rome) ;  much  more  there  will  he  show  a  more  ardent 
affection.  I  love  Rome  even  for  this ;  though  I  am  able  to 
praise  her  also  on  other  grounds ;  both  for  her  vastness  and 
antiquity,  and  beauty  and  populousness,  her  power,  her  wealth, 
and  her  brave  deeds  in  war.  But  passing  all  the  rest  by,  for 
this  cause  do  I  call  her  blessed,  that  even  when  living  he 
wrote  to  them,  and  so  loved  them,  and  conversed  witli  them  in 
person,  and  there  closed  his  life.  And  therefore  is  that  city 
more  venerable,  than  from  all  the  other  causes.  And  as  a 
body  great  and  strong,  she  has  two  shining  eyes — the  bodies 
of  these  saints.  Not  so  bright  is  the  heaven,  when  the  sun 
sends  forth  his  rays,  as  is  the  city  of  the  Romans,  which 
diffuses  these  two  lights  over  every  part  of  the  habit«.ble 
globe.  Thence  shall  Paul  be  caught  up ;  thence  Peter.  Think 
and  tremble,  what  a  sight  Rome  shall  see— Paul  raised  of  a 
sudden  from  that  deposit  with  Peter,  and  borne  up  to  meet 
the  Lord.    What  a  rose  does  Rome  send  up  to  Christ !    What 


RELICS.  377 

two  crowns  lias  that  city  about  her!  "What  golden  chains 
shall  gird  her  round  !  What  fountains  has  she !  For  these 
things  do  I  admire  that  city  ;  not  for  the  much  gold,  not  for 
the  columns,  not  for  the  other  vanity,  but  for  these  pillars  of 
the  Church.  Would  that  one  would  grant  unto  me  now  to 
embrace  the  body  of  Paul,  and  to  cleave  to  that  sepulchre,  and 
to  behold  the  dust  of  that  body  which  ^^Ued  up  the  ihinga  that 
were  wcmting  of  Christ;  which  bore  the  stigmata ;  which  every- 
where served  the  Gospel.  [Having  enlarged  on  the  dust  of 
Paul's  heart  and  hands  and  feet,  &c.,  he  says :]  And  what 
need  of  speaking  of  each  limb  ?  Fain  would  I  see  that- sepul- 
chre, where  the  arms  of  justice  are  laid  up,  tte  weapons  of 
light,  the  limbs  which  now  live — ^though  dead  while  he  lived 
— ^in  all^which  Christ  lived;  which  were  crucified  to  the 
world.  .  .  .  This  very  body  is  a  wall  to  that  city ;  a  greater 
secxirity  than  any  tower,  and  than  thousands  of  fortifications, 
and  with  it  is  that  of  Peter ;  for  him  in  life  he  honored,  for 
he  went  up  to  see  Peter." — T,  ix.  Horn,  xxxii.  m  Bom.  n: 
8-5,  jpip.  834-5-7.  See  also  the  extracts  given  under  "  Invoca- 
tion of  Saints^^^  from  T.  ii.  Som,  de  SS.  Bern,  et  Prosd.; 
and  from  T.  x.  Horn.  xxvi.  i/n  Ep.  ii.  ad  Corva. 

In  the  twelfth  volume  of  St.  J.  Chrysostora  there  are  two 
homilies  preached  on  occasion  of  the  translation,  by  torch- 
light, of  relics  from  Constantinople  to  the  church  of  St. 
Thomas,  nine  miles  distant.  The  first  contains  numerous  pas- 
sages on  the  subject  of  holy  relics,  as  also  a  panegyric  of  the 
Empress  Eudoxia,  for  the  zeal  displayed  by  her  in  following 
the  relics  on  foot,  "  as  a  servant "  (^.  469) ;  *  whilst  the  second, 
delivered  on  the  following  day,  narrates  the  manner  in  which 
the  emperor,  with  his  chief  oflScers,  honored  the  relics  on 
that  day.  In  the  first  homily,  St.  Chrysostom  burst  into  that 
exclamation  which  was  one  of  the  charges  against  him  in  the 
Synod  ad  Querourn, — "  (Txtprdo  xal  fxaiyofxai.^^  Amongst 
other  passages  is  the  following :  "  So  great  is  the  power  of 
even  the  dust  of  the  saints,  it  abides  not  only  within  the 


278  RELICS. 

relics,  but  also  goes  out  of  them,  and  drives  away  unclean 
powers,  and  sanctifies  with  great  power  those  that  approach 
with  faith."  ^ — Horn.  ii.  n.  i.p.  469. 

St.  Paultnus  of  Milan,  L.  C,  says  of  St.  Ambrose,  that 
"  at  the  first  dawn  of  the  Lord's  day,  when  his  body,  at  the 
close  of  the  celebration  of  the  divine  mysteries,  was  borne 
from  the  Church  to  be  carried  to  the  Ambrosian  Basilica, 
where  it  was  deposited,  the  crowd  of  demons  cried  out  so  that 
they  were  tormented  by  him,  that  their  cries  were  past  endur- 
ance. The  grace  thus  bestowed  on  the  priest  continues  to  this 
day,  not  only  in  that  spot,  but  also  in  several  of  the  provinces : 
crowds  also  of  men  and  women  threw  linen  dotlis,  or  their 
garments,  so  afi  to  touch,  however  slightly,  the  saint's  body." — 
Vita  S.  Ambros.  a  Paulin.  n,  48,  col.  xiii.  T.  ii.  Op.  S.  Am- 
bro8.  Append.  See  also  Ihid.  n.  52,  col.  xiv.,  the  account  of 
the  blind  man  restored  to  sight  by  touching  the  relics  of  SS. 
Sisinnius  and  Alexander,  or  rather  the  bier  which  supported 
them. 

St.  Jeeome,  L.  C. — "  You  question  me  on  a  matter  which 
but  to  utter  and  to  hear  is  sacrilege.  You  say  that  Vigilantius, 
who  is  so  called,  year*  drri^ppaffiv  (for  Dormitantius  would  be 
a  fitter  name  for  him),  again  opens  his  fetid  month,  and  casts 
his  most  vile  filth  against  the  relics  of  the  holy  martyrs,  and 
that  he  calls  us,  who  admit  relics,  cinder-worshippers,  and 
idolaters  who  venerate  dead  men's  bones.'  The  miserable 
man,  whose  state  is  to  be  bewailed  with  torrents  of  tears !  He 
sees  not  that,  in  saying  this,  he  is  a  Samaritan  and  a  Jew,  who 
reckon  the  bodies  of  the  dead  unclean,  and  look  upon  vessels 
which  have  even  been  kept  in  the  same  house  as  defiled, 
following  the  letter  that  killeth,  and  not  the  spirit  that 
quickeneth.  But  we  worship  not,  we  adore  not,  I  do  not  say 
relics  only,  but  not  even  the  sun  and  moon,  not  angels,  not 

*  Tov^  fiera  iridreoo^  irpodiovrai  fiBza  noXKiji  dyidZovaa  rrji 
HBfnovdia?. 

'  Nos  qai  reliquias  suscipimus  appellare  Qjnerarios  (cinder-men)  et  idolo- 
latnus,  qui  mortuorum  homlnum  ossa  Teneremur. 


EBLICS.  279 

archangels,  not  the  cherubim,  not  the  seraphim  ....  lest  we 
serve  the  creature  rather  than  the  Creator,  who  is  blessed  for 
evermore.  But  we  honor  the  relics  of  martyrs,  that  we  may 
adore  Him  whose  martyrs  they  are.  We  honor  the  servants, 
that  the  honor  given  to  the  servants  may  redound  to  the  Lord,' 
who  &ai,jQy  ITe' that  recevoeth  youy  reoeweth  me.  Were  the 
relics,  then,  of  Peter  and  of  Paul  unclean  ?  Was  the  body  of 
Moses  unclean,  though  it  was,  according  to  the  truth  of  the 
Hebrew,  buried  by  the  Lord  Himself?  And  as  often  as  we 
enter  into  the  basilicas  of  the  Apostles  and  prophets,  and  of 
all  the  martyrs,  do  we  so  often  venerate  the  temples  of  idols  ? 
And  the  wax  lights  that  are  burned  before  their  tombs,  are 
they  the  insignia  of  idolatry  ?  I  will  say  something  more  than 
the  above — ^and  let  it  either  cure  or  destroy  his  mad  head — ^for 
fear  lest  the  minds  of  the  simple  may  be  subverted  by  such 
awful  sacrileges.  Was,  then,  the  body  of  the  Lord,  when  de- 
posited in  the  sepulchre,  unclean  ?  ...  If  the  relies  of- martyrs 
are  not  to  be  honored,  how  read  we,  Precums  in  the  sight  of 
the  Lord  is  the  death  of  Hie  saints  f  If  their  bones  defile 
those  who  touch  them,  how  is  it  that  Eliseus,  though  dead, 
raised  to  life  the  dead,  and  that  the  body  which  lay  there,  ac- 
cording to  Vigilantius  an  unclean  thing,  bestowed  life  ?  Oh 
tongue,  that  deserves  to  be  cut  out  by  the  surgeon's  hand ; 
yea,  rather  let  such  cure  his  mad  brain,  that  so  the  man  that 
knows  not  how  to  speak,  may  at  last  learn  to  be  silent  ? " — T. 
i  Ep.  cix.  ad  JSipariumy  n.  1-2,  col.  719-721. 

"  There  have  been  monsters  on  earth,  centaurs,  syrens,  &c. 


*  Honoramus  autem  reliquiae  martyrum,  ut  earn  cujus  sunt  inartjres, 
adoremus.  Honoramus  servos,  ut  honor  servorum  redundet  ad  Dominum. 
In  a  letter  from  St.  Paula  and  her  daughter  to  Marcella,  given  in  St  Je- 
rome's works  (t.  i.  Up.  46),  is  the  following  on  the  holy  places  of  Jerusalem : 
"  They  call  this  ground  accursed,  because  it  drank  the  Lord's  blood.  And 
why  then  do  they  reckon  those  places  blessed,  where  Peter  and  Paul,  the 
leaders  of  the  Christian  host,  poured  forth  their  blood  for  Christ  ?  .  .  .  We 
venerate  in  every  place  the  martyrs'  tombs,  apply  the  holy  dust  to  our  eyes, 
and,  if  we  can,  we  touch  it  with  our  lips,  and  yet  some  fancy  that  the 
monument  wherein  the  Lord  was  laid  is  to  be  despised.  (M&rtyrum  ubiqoi 
aepulcra  veneramur.)" 


280  RELICS. 

Gaul  alone  has  bred  no  monsters,  bat  hafi  ever  abounded  in 
brave  and  noble  men.  When,  of  a  sudden,  there  has  started 
up  one  Vigilantius,  or  rather  one  Dormitantius,  who,  with  an 
unclean  spirit,  fights  against  the  spirit  of  Christ,  and  denies 
that  the  martyrs'  tombs  are  to  be  venerated ;  *  asserts  that  vigils 
are  to  be  condemned  ;  that  continency  is  a  heresy ;  that  chaa^ 
tity  is  a  nursery  of  lust.'  .  .  .  Amongst  his  other  blasphemies 
he  writes  as  follows :  *  What  need  is  there  of  thy  not  merely 
honoring  so  much,  but  even  adoring  that  I  know  not  what 
which  thou  carriest  about  in  a  small  vessel  to  worship  ? '  And 
again,  in  the  same  book,  '  Why  dost  thou  kiss  in  adoration  the 
dust  that  is  covered  with  a  piece  of  linen  ? '  And  later,  '  We 
see  an  almost  pagan  rite  brought  into  the  churches,  imder  the 
pretext  of  religion, — ^that,  while  the  sun  still  shines,  masses  of 
wax-lights  are  burnt."  And  they,  in  every  place,  kiss  in  adora- 
tion I  know  not  what  dust,  which  is  kept  in  a  small  vessel 
covered  with  valuable  linen.  Mighty  honor  do  these  men 
show  the  blessed  martyrs,  who,  they  think,  must  needs  have  a 
light  furnished  them  from  vile  pieces  of  wax, — ^the  martyrs 
whom  the  Lamb,  who  is  in  the  midst  of  the  throne,  enlightens 
with  all  the  brightness  of  His  majesty.'  Who,  thou  madman, 
ever  has  adored  the  martyrs?  Who  has  thought  man  a 
God  ?  .  .  .  And  thou  hast  the  audacity  to  say  *  That  I  know 
not  what  which  thou  carriest  about  in  a  small  vessel  to  wor- 
ship.' What  is  that  /  hnow  not  what  f  I  want  to  know. 
Speak  out  more  plainly,  that  thou  mayest  blaspheme  without 

>  Et  marfcyrum  neget  sepulcra  veneranda. 

'  Pudicitiam,  libidinis  seminarium. 

•  St.  Jerome's  answer  to  this  deson^es  to  be  recorded:  *' You  oall  such 
persons  idolaters.  I  do  not  deny  that  all  of  us  who  believe  in  Christ  have 
sprung  from  the  error  of  idolatry.  For  we  are  not  Christians  by  birth,  but 
by  being  born  again.  And  because  we  once  worshipped  idols,  are  we  not 
now  to  worship  Ood,  for  fear  of  seeming  to  venerate  Him  with  the  same 
honor  as  idols?  That  was  done  to  idols,  and  is  therefore  to  be  abhorred; 
this  is  done  for  martyrs,  and  is  therefore  to  be  approved  of.  For  even 
when  relics  are  not  present,  lights  are  burned  in  all  the  churches  through- 
out the  East,  even  when  the  sun  is  blazing,  dnnng  the  time  that  the  Gospel 
is  read,  not  indeed  to  dispel  darkness,  but  as  giving  token  of  our  joy."— i^. 
c.  n.  8,  ool.  894. 


BELIOS.  281 

any  restraint :  '  I  know  not  what  dust  which  is  kept  in  a  small 
vessel  covered  with  valuable  linen.'  It  grieves  him  that  the 
relics  of  the  martyrs  are  covered  with  a  valuable  veil,  and  not 
tied  up  either  in  rags  or  hair-cloth,  or  cast  into  the  privy ;  that 
so  Vigilantius  alone,  drunk  and  asleep,  may  be  adored.  So 
then  we  are  sacrilegious  beings  when  we  go  into  the  basilicas 
of  the  martyrs  ?  Was  the  emperor  Oonstantius  a  sacrilegious 
being  when  he  translated  to  Constantinople  the  holy  relics  of 
Andrew,  Luke,  and  Timothy?  before  whose  relics  demons 
howl,  and  the  indwellers  of  Vigilantius  confess  that  they  feel 
their  presence.  And  now  too  is  Augustus  Arcadius  to  be 
called  a  sacrilegious  being,  who  has,  after  the  lapse  of  so  long 
a  time,  translated  the  bones  of  blessed  Samuel  from  Judea  into 
Thrace  ?  Are  all  the  bishops,  who  carried  a  thing  so  very  vile, 
and  pulverized  ashes,  in  silk  and  a  vase  of  gold,  to  be  reckoned 
not  sacrilegious  merely,  but  mere  fools  besides  ?  Fools  too  are 
the  people  of  all  the  churches,  who  went  out  to  meet  the  holy 
relios,  and  received  them  with  as  much  joy,  as  if  they  gazed 
on  the  prophet  living  and  present  amongst  them ;  that  from 
Palestine  to  Chalcedon  the  crowds  were  as  one  mighty  hive, 
and  lifted  on  high,  with  one  voice,  the  praises  of  Christ.  For- 
sooth, they  were  adorjpg  Samuel,  and  not  Christ,  whose  Levite 
and  prophet  Samuel  was  I  Thou  lookest  upon  him  as  dead,  and 
therefore  blasphemest.  Read  the  gospel:  Th/e  God  of  Ahror 
ham^  the  God  of  laaac^  the  God  of  Jacobs  He  is  not  the  God 
of  the  deadj  hU  of  the  limng.  Then,  if  they  live,  they  are 
not  shut  up  in  a  decent  prison  near  thee.  For,  thou  eayest, 
'  That  the  souls  of  the  Apostles  and  martyrs  have  their  rest- 
ing-place either  in  Abraham's  bosom  or  in  a  place  of  refresh- 
ment, or  under  the  altar  of  God,  and  cannot  leave  their  tombs 
and  be  present  where  they  choose.'  They  are  of  senatorial 
rank  to  Mrit,  and  not  shut  up  amongst  murderers  in  a  dismal 
prison,  but  are  under  generous  and  honorable  custody  in  the 
happy  islands,  and  in  the  Elysian  fields  I  Wilt  thou  set  laws 
to  God  ?  Wilt  thou  chain  down  the  Apostles,  so  as  to  keep 
them  from  their  Lord.    Of  them  it  is  written,  They  foUov) 


282  RELICS. 

the  Lafnb  whUher^oeoer  He  goeth.  If  the  Lamb  be  every- 
where, then  mnst  they  also,  who  are  with  the  Lamb,  be  be- 
lieved to  be  everywhere.  And  while  the  devil  and  evil  spirits 
wander  over  the  whole  earth,  and  by  their  surpassing  swift- 
ness are  everywhere  present,  shall  the  martyrs,  after  shedding 
their  blood,  be  hidden  under  the  altar,  and  be  unable  to  go 
thence  r'^r.  ii.  Adv,  Vigilant,  n.  1,  4-6,  col.  387-91.  [For 
continuation  see  "  Invocation  of  Saints.^^]  He  resumes  the 
argument  as  follows :  ^^  It  is  ill  done  then  of  the  bishop  of 
Home,  that,  over  the  venerable,  bones  as  we  think  them,  over 
vile  dust  as  you  think  it,  of  the  departed  Peter  and  Paul,  he 
oflEers  sacrifice  to  the  Lord,  and  accounts  their  tombs  Christ's 
altars :  *  and  not  the  bishop  of  one  city  only,  but  the  bishops 
of  the  whole  world  are  in  error,  who,  in  spite  of  the  innkeeper 
Vigilantius,  go  into  the  basilicas  of  dead  men,  where  lie  folded 
in  linen  this  vile  dust  and  ^  I  know  not  what  ashes.'  .  .  .  And 
later,  vomiting  forth  from  the  depths  of  his  breast  his  foul 
rheum,  he  has  the  effrontery  to  say, '  So  then  the  souls  of  the 
martyrs  are  in  love  with  their  own  ashes,  and  flutter  round 
them,  and  are  ever  besidq  them,  for  fear  lest  perchance  some 
suppliant  may  come,  and,  in  their  absence,  they  may  not  be  able 
to  hear  him.'  O  monster,  deserving  of  being  transported  to 
the  extremity  of  the  earth  !  You  laugh  at  the  relics  of  mar- 
tyrs, and  with  Eunomius,  the  author  of  this  heresy,  you  forge 
calumnies  against  the  churches  of  Christ.  ...  He  (Vigilan- 
tius) argues  against  the  signs  and  miracles  which  are  done  in 
the  basilicas  of  the  martyrs,  and  says  that  they  are  of  use  to 
unbelievers,  to  persons  that  believe  not,  as  if  the  question 
were  for  whom  they  are  done,  and  not  by  what  virtue  they  are 
done.  .  .  .  Tell  me  not  that  they  are  miracles  for  the  sake  of 
unbelievers  ;  but  answer  me,  how  is  it  that,  in  *  vile  dust,'  and 
*  I  know  not  what  ashes,'  there  is  so  mighty  a  present  power  to 
perform  signs  and  miracles  ? "  I  see,  I  clearly  see,  most  miser- 
able of  men,  what  grieves  thee,  what  fills  thee  with  fear.     The 

*  Offert  Domino  sacriflcia,  et  tumulos  eorum,  Christi  arbitratur  altaria. 

*  Tanta  sit  sigiiarum  virtutumque  pnesentia. 


RELioa  283 

unclean  spirit  that  forces  thee  to  write  these  things  has  oft- ' 
times  been  tormented  "by  this  *  vile  dust,'  yea,  is  even  now  tor- 
mented, and  he  that  dissembles  his  pimishment,  now  that  he 
is  in  thee,  confesses  it  when  he  is  in  others.  Unless,  haply, 
like  the  gentiles  and  the  impious  wretches  Porphyrins  and 
Eunomius,  you  set  these  things  down  as  cheats  of  the  evil 
spirits,  and  think  that  the  demons  do  not  veritably  cry  out, 
but  feign  to  be  tormented.  I  give  you  this  advice,  go  into 
the  basilicas  of  the  martyrs,  and  you  will  at  length  be  dis- 
possessed ;  you  will  there  find  many  of  your  companions,  and 
you  will  be  on  fire,  not  from  the  wax-tapers  burnt  before 
the  martyrs,  which  move  your  spleen,  but  from  unseen  flames," 
&c—Ih.  I  e.  n.  9-10,  od.  396  7. 

"I  hurried  on,  and  returned  to  my  Bethlehem,  where  I 
adored  the  manger  and  the  birth-place  of  my  Saviour."  * — T. 
ii.  lib.  iii.  Contr.  Ruffinum^  n.  22,  col.  551.  See  also  lb.  I.  i. 
c.  i.  Be  Viria  IWustr.  col.  813. 

St.  Asteeius  of  Amasea,  G.  O. — "Good  and  profitable* 
for  those  who  pursue  what  is  laudable  is  the  memory  of  the 
saints  ...  for  verbal  teaching  is  inferior  to,  and  weaker  than, 
practical  action.  ...  In  this  manner  do  we  learn  the  sciences, 
thus  do  ^e  learn  the  arts  .  .  .  and  so  too  do  we,  the  disciples 
of  the  martyrs,  making  the  actions  of  these  resolute  men  ours 
in  lieu  of  a  confession  (of  faith),  learn  to  preserve  the  true  re- 
ligion (piety),  even  in  the  extremest  dangers,  by  merely  look- 
ing upon  their  sacred  depositories,*  as  pillars  inscribed  with 
letters,  and  manifesting  accurately  the  agony  of  their  martyr- 
dom. [Having  described  the  martyrdom  of  St.  Phocas,  he 
continues :]  From  that  day  to  this  we  have  this  martyr  (as) 
a  piUcur  and  ground  of  the  divine  churches  of  the  world,  and 
he  is  the  most  illustrious  of  the  martyrs,  holding  the  first 
place  amongst  the  most  excellent.  He  draws  all  men  in 
crowds  to  his  dwelling-place,  and  the  highways  are  filled  with 
persons  from  every  land  hastening  unto  that  place  of  prayer. 

*  Ubi  adoravi  pnesepe  et  incunabula  Salvatoris. 

*  KaXij  xal  dv/icpepovda.  •  S^xaS. 


284  BELICS. 

That  temple  is  indeed  magnificent,  which  also  has  had  the 
fortune  to  have  the  martyr's  sacred  body,  of  the  afflicted  the 
consolation,  of  the  diseased  the  hospital,  of  the  hungry  the 
table.  For  more  plentifully  does  Phocas,  now  that  he  is  dead, 
furnish  food  than  did  Joseph  of  old  in  Egypt ;  for  this  latter 
for  silver  distributed  com,  but  the  former  is  bountiful  to  the 
needy  gratuitously,*  .  .  .  and  if,  by  means  of  some  slight  relics 
of  his,  the  martyr  settle  himself  in  some  other  spot, — ^as  a  colony 
from  a  parent  city,  that  spot  also  is  the  object  of  wonder, — 
and  eagerly  sought  after  by  all  Christians,'  even  as  this  spot 
amongst  us  is  the  assembly  of  the  rejoicing.  For,  Predoui 
in  the  dght  of  the  lA>rd  is  the  deaih  of  Ilie  saints;  and  his 
relics  shared  amongst  places,  preserve  the  fame  of  this  thrice- 
blessed  martyr  entire  in  every  place.  So  also  even  in  the 
dominant  city,  the  capital  of  Italy,  and  the  queen  of  the 
world,  there  is  a  crowded  attendance  on,  and  honor  is  paid  to 
the  martyr,"  and  a  structure  built  (to  him)  distinguished  for 
its  beauty.  And  the  Romans  venerate  *  Phocas,  no  less  than 
Peter  and  Paul.  For  which  cause  too,  they,  as  report  says, 
eagerly  obtained  possession  of  the  head  of  the  martyr,  with 
sentiments  quite  opposite  to  those  of  Herod  ...  in  order  to 
honor  it,  and  for  their  own  benefit '  have  they  worthily  guard- 
ed the  head  of  the  martyr.  [He  then  proceeds  to  narrate 
how  he  is  the  patron  of  seamen,  the  miracles  performed  by 
him  in  their  favor,  and  their  singular  mode  of  honoring  him ; 
tells  of  the  votive  offerings  placed  by  emperors  and  foreign 
monarchs  in  his  temples,  and  proceeds,  as  follows :]  But  how, 
furthermore,  can  any  one  narrate  the  benefits  which  are  con- 
tinually accruing  through  visions  in  dreams,  and  through  the 
cares  of  which  the  sick  are  made  partakers.  .  .  .  We,  there- 
fore, pausing  here,  will  give  glory  to  the  Saviour,  whose 
faithful  servants  have,  agreeably  to  the  gift  that  has  been 


'  npolxa  roti  Seofievaii  x^pi^erat. 

•  nd6t  xpt6riayoH  leeptditovdadroi, 

•  ^Edri  T(a  /Lcdprvpi  dopvepopia  ndvSrjfioi  xai  rturj, 

•  Gspaicevovdtr,  •  Tijii^^  X^P^^  ^^^  (»<pe\eiai  rifi  iavroSy. 


RELICS.  285 

granted  them,  had  vouchsafed  to  them  so  great  grace,  as  to 
benefit  their  fellow-servants,  in  every  necessity  and  circum- 
stance, and  this  since  their  departure  from  this  world,  and  the 
separation  from  their  bodies." — In  Phoccm,,  MaH.  T.  i.  Com- 
hefis,  pp.  170,  178-80. 

"  Were  there  no  martyrs,  gloomy  and  gladless  would  our 
life  be.  For  what  is  worthy  to  be  compared  with  these  sol- 
emn assemblies  1  What  so  venerable,  and  every  way  beautiful, 
as  to  behold  a  whole  city  pouring  forth  all  its  citizens,  and  re- 
pairing to  a  sacred  place  to  celebrate  the  pure  mysteries  of 
most  true  religion  ?  But  true  religion  is  it  both  to  worship 
and  to  honor '  those  who  have  resolutely  endured  torments 
for  Him.  .  .  .  For  this  cause,  having  decently  wrapped  their 
pious  bodies, — those  vessels  of  benediction,  those  instruments 
of  their  blessed  souls — we  keep  them  in  every  age  as  most 
precious  goods,  we  guard  them  as  our  own  possessions,  and  by 
the  martyrs  is  the  Church  fenced  round  as  a  city  wijth  brave 
soldiers ;  and  solemn  assemblies  of  the  people  are  gathered  to- 
gether, and  we  enjoy  the  delight  of  tlieir  festivals ;  whilst 
they,  who  are  overtaken  by  the  adverse  chances  and  misfortunes 
of  life,  hasten  to  the  resting-places  of  these  thrice-blessed 
(martyrs),  as  unto  a  useful  refuge ;  we  make  them  intercessors 
of  prayers  and  petitions,  on  account  of  their  surpassing  power ; " 
thence  the  poor  are  solaced,  diseases  cured ;  and  the  threats  of 
rulers  ^re  quieted ;  and  the  sacred  temples  of  the  martys  are 
tranquil  harbors  amidst  all  the  tumults  and  storms  of  life. 
Thus  does  a  father,  or  a  mother,  taking  her  sick  child,  and 
folding  it  in  her  arms,  hurry  by  hospitals  and  physicians,  but 
fly  unto  help  that  knows  nothing  of  their  art,  and  having 
come  to  any  of  the  martyrs,  through  him  she  offers  up  a 
prayer  to  the  Lord,'  using  such  words  as  these  to  her  media- 
tor :  *  Thou  hast  suffered  for  Christ,  intercede  for  one  that  suf- 

>  Evde/Seta  6k  dXrfitji  to  TtpodxvvsZr  re  xai  ri/iav. 

•  IJped/Sevrai  avrovi  rtSv  evxG^y  Jtai  aiTtjfidrony  did  to  vitep- 
fidXkor  rtfi  nafifnfdiai  leoiovfiev, 

"  2/i'  kxsiyov  rep  $e6icorp  Kpoddyet  n/y  atTijdtv, 

*  npd%  Tor  MedirrfT. 


286  RELICS. 

fere  and  i8  ill.*  Having  liberty  of  speech,  use  thy  speech  for 
thy  fellow-servants.  What  though  thou  hast  left  this  life  of 
oure,  yet  dost  thou  still  know  the  sufferings  of  humanity. 
Thou  also  didst  once  call  upon  the  martyra,  before  becoming 
a  martyr.  Then  seeking,  thou  didst  find ;  now,  possessing, 
bestow.*  For  thy  reward,  ask  for  this  benefit  for  us.  Let  us 
be  healed  by  thy  stripes,  as  the  world  (was  healed)  by  those 
of  Christ."  Another  hurrying  to  marriage,  makes  a  prayer 
in  the  martyrs'  churches  a  prelude  to  the  nuptial  chamber. 
And  this  other  one  hastening  to  sail,  looses  not  the  sails  of  the 
vessel,  before  he  has,  through  the  martyre,  invoked  the  Lord 
of  the  sea.*  The  crowds  of  beggare,  and  the  swarms  of  poor, 
regard  the  resting-place  of  the  martyre  as  their  common  asy- 
lum ;  and  in  every  part  of  land  and  ocean  are  the  praises  of 
the  martyre  sung,  and  this  justly  and  with  good  cause." — In 
SS.  Martyr,  pp,  186-87.  Comhefk^  t  i.  See  also  Horn.  adv. 
Avarit.j>.  41.  Ibid. 

OENTUBY  V. 

St.  Auoustinb,  L.  C. — Having  given  earlier  in  this  section 
the  account  of  the  discovery  of  the  bodies  of  St.  Protasius 
and  St.  Gervasius,  by  St.  Ambrose  of  Milan,  I  will  add  St. 
Augustine's  testimony  on  the  same  subject,  himself  an  eye- 
witness :  "  Then  didst  thou  in  a  vision  discover  to  thy  fore- 
named  bishop,  where  the  bodies  of  Protasius  and  Gervasius, 
the  martyrs,  lay  hid  (whom  thou  hadst  in  thy  secret  treasury 
stored  uncorrupted  so  many  yeare),  whence  thou  mightest  sesr 
sonably  produce  them  to  repress  the  fury  of  a  woman,  but  an 
empress.  For  when  they  were  discovered  and  dug  up,  and 
with  becoming  honor  translated  to  the  Ambrosian  basilica, 
not  only  they  who  were  vexed  with  unclean  spirits,  the  devils 
confessing  themselves,  were  cured,  but  also  a  certain  man, 
who  had  for  many  yeare  been  blind,  a  citizen,  and  very  well 
known  to  the  city,  on  asking  and  hearing  the  reason  of  the 

*  npi6pav6oy  ^nkp  ndBovi  xal  vodov.        «  Nvr  ix<^^  x^f^^^* 
» *IctBe{7fjiey  r<o  dtS  utoXoict^  ta^  roS  rov  Xptdrov  6  xod^oi. 

*  Jid  rdSr  fiaprvpoor  ixixaXedffrat. 


RELICS.  287 

people's  confused  joy,  sprang  forth,  desiring  his  guide  to 
lead  him  thither.  Led  thither,  he  begged  to  be  allowed  to 
touch  with  his  handkerchief  the  bier  of  Thy  sainiSj  whose 
death  is  preoioue  in  Thy  sight  {Ps.  cxv.)  Which  when  he 
had  done,  and  put  to  his  eyes,  they  were  f orUiwith  opened. 
Thence  wide-spreading  fame ;  thence  fervent,  glowing  praises 
of  Thee ;  thence  the  mind  of  that  enemy  though  not  enlarged 
flo  as  to  have  the  healing  of  belief,  was  nevertheless  repressed 
from  the  fury  of  persecution." — T.  i.  Z.  ix.  Confess,  e.  vii.  n. 
16,  col  278. 

"  We  celebrate  on  this  day  the  erecting  of  a  place  to  the 
memory  of  St.  Protasius  and  St.  Gervasins,  the  martyrs  of 
Milan :  not  the  day  whereon  it  was  erected  here,  but  we  on 
this  day  celebrate  the  day  on  which  the  death  of  His  saints  was, 
through  Ambrose  the  bishop,  that  man  of  God,  precious  in  the 
sight  of  God;  of  the  which  great  glory  of  the  martyrs  I  also 
was  a  witness.  I  was  there ;  I  was  at  Milan ;  I  knew  the  mira- 
cles done;  God  testifying  to  the  precious  deaths  of  the  saints; 
that  through  those  miracles  that  death  might  now  be  not  only 
jyredoivs  in  the  sight  of  Qod^  but  also  in  the  sight  of  men. 
A  blind  man  very  well  known  to  the  whole  city  received  his 
sight ;  he  ran ;  he  caused  himself  to  be  led ;  he  came  back 
without  a  guide.  We  have  not  as  yet  heard  that  he  is  dead ; ' 
perhaps  he  is  still  living.  He  dedicated  himself  to  serve  dur- 
ing his  whole  life,  in  that  basilica  of  theirs,  where  are  their 
bodies.  .  .  .  Not  to  all  does  God  bestow  health  through  the 
martyrs,*  but  to  all  that  imitate  the  martyrs  does  He  promise 
their  immortality." — T.  v.  8erm,  cclxxxvi.  n.  4-5,  in  Natal. 
MM.  Protas.  et  Oervas.  col.  1689. 

" '  Why,'  they  say,  *  are  those  miracles  which  you  proclaim 
as  having  been  done,  not  done  now  ? '  I  might  indeed  say, 
that  they  were  necessary  before  that  the  world  believed,  for 

*  Paulinns,  in  his  Lift  of  St.  Ambrose  (n.  14),  says  :  "To  this  very  time 
he  lives,  as  a  religious,  in  the  same  basilica,  which  is  called  the  Ambrosian, 
whither  the  bodies  of  the  martyrs  were  removed.'' 

*  Kon  omnibus  donat  per  martyres  sanitatem. 


288  BELIC^. 

this,  that  the  world  might  believe.  Whoever  still  geeks  after 
miracles  that  he  may  believe,  is  himself  a  great  prodigy,  who, 
when  the  world  believes,  does  not  believe.  But  this  do  they 
say  for  this  end,  that  those  miracles  may  not  be  believed  to 
have  been  even  then  wrought.  [Having  replied  with  singular 
power  to  this  objection,  and  stated  that  miracles  even  then 
continued  to  be  performed,  he  gives,  amongst  other  examples, 
the  miracle  recorded  above.]  The  miracle  which  was  wrought 
at  Milan,  whilst  we  were  there,  when  the  blind  man  was  restored 
to  sight,  was  able  to  come  to  the  knowledge  of  many,  because 
both  the  city  was  great,  and  the  emperor  was  there  at  the  time, 
and  the  thing  was  done  in  the  presence  of  an  immense  crowd 
that  hastened  together  to  the  bodies  of  the  martyrs,  Protasius 
and  Qervasius ;  which  bodies  when  hidden,  and  utterly  un- 
known, were  found  from  having  been  revealed,  in  a  dream,  to 
Bishop  Ambrose.  [He  then  gives  an  account  of  various  other 
miracles,  to  one  of  which  he  was  also  an  eye-witness.]" — T. 
vii.  Z.  xxii.  De  Civit  Dei,  c,  vii.  col.  1057-68. 

^^  A  great  testimony  does  the  Lord  furnish  to  His  witnesses, 
whereas  He  who  ruled  the  hearts  of  His  combatants,  does  not 
desert  even  the  bodies  of  the  dead ;  even  as  He  exhibited  a 
most  illustrious  miracle  in  regard  of  the  body  of  this  very 
saint,  Yincentius ;  that  the  body  which  the  enemy  had  desired, 
striven, — caused  not  to  appear  at  all,  should  be  discovered  by 
so  manifest  a  fiat  of  God,*  and  eidiibited  to  be  more  religiously 
inhumed  and  venerated,*  that  so  an  illustrious  memorial  might 
endure  in  him  of  conquering  piety,  and  of  conquered  impiety. 
Truly  preoiovs  in  the  sight  of  God  is  the  death  of  His  mints  ; 
when  not  even  the  earth  of  t)ie  flesh  is,  after  life  has  aban- 
doned it,  contemned ;  and,  after  the  invisible  soul  has  gone 
forth  from  the  visible  body,  the  dwelling-place  of  His  servant 
is  preserved  by  the  care  of  the  Lord,  and  is  honored  by  His 
faithful  fellow-servants  unto  the  glory  of  the  Lord.*    For 

1  Tarn  prsBsenti  nutu  divino  proderetur. 

*  Beligiosius  humandam  venerandumque. 

'  In  gloriam  Domini  a  oonserviB  fidelibns  honontor« 


RELICS.  289 

wh?^t  does  God,  by  performing  marvellous  works  near  the 
bodies  of  the  saints,  but  furnish  a  testimony,  that  what  dies 
perishes  not  to  Him  ;  and  it  may  hence  be  understood  in  what 
honor  He  holds  the  souls  of  the  saints  who  are  with  Him, 
when  the  exanimate  flesh  is  adorned  with  so  mighty  an  opera- 
tion (effect)  of  the  divinity p*  For,  as  the  Apostle,  speaking 
concerning  the  members  of  the  Church,  used  a  similitude 
drawn  from  the  members  of  our  body  (saying),  that,  tlwse 
which  are  the  less  honorable  memhers  of  the  hody^  about  these 
we  put  more  abundant  honor  (1  Cor.  xii.)  ;  so  the  providence 
of  the  Creator,  by  granting  so  illustrious  testimonies  of 
miracles  to  the  dead  bodies  of  martyrs  j>uts  more  ahundami 
honor  about  the  bloodless  relics  of  men ;  and  that  which,  the 
life  having  left  it,  now  remains  as  something  without  beauty, 
there  the  giver  of  life  is  seen  to  be  more  evidently  present."  ■ 
— jT.  v.  Serm.  cclxxv.  in  Natal.  8.  YinoesnJb.  n.  3,  ool.  1631. 
See  also  the  next  sermon,  col.  1635,  £.  O. 

He  says  of  the  relics  of  St.  Stephen :  "  A  little  dust  has  a&- 
sembled  together  so  great  a  multitude ;  the  dust  lies  hidden, 
but  the  benefits  are  visible.  Think,  most  beloved,  what  things 
God  reserves  for  us  in  the  land  of  the  living.  He  who  bestows 
things  so  great  from  the  dust  of  the  dead,"* — lb.  Serm. 
cccxvii.  n.  1,  col.  1870. 

Again  of  the  same  relics,  he  says :  *'  In  this  place  we  have 
not  made  an  altar  to  Stephen,  but  of  the  relics  of  Stephen  we 
have  made  an  altar  to  God,  such  altars  are  pleasing  to  God."  * 
— Ibid.  Serm.  cccxviii.  De  Ma/rtyr.  Steph.  col.  1874. 

St.  Isidoeb  of  Pelusium,  G.  C. — "  If  thou  art  scandalized 

'  Quando  oaro  ezaniinis  tanto  efFectu  divinitas  omatur. 

*  Ibi  evidentius  pnesens  vitie  dator  apparet. 
'  Qui  tailta  prsBstat  de  pulvere  mortaorum. 

*  De  nliqaiis  Stephani  (fecimus)  aram  Deo.  In  the  sixth  volume  {JH 
Opere  MonacJufrum,  e,  zrviii.  n.  86),  he  inveighs  bitterly  against  certain 
"  hypoerites  under  the  habit  of  monks,  who  went  about  selling  real  or  ficti- 
tious relics**:  "Tam  mnltos  hypocritas  sub  habitu  monachorum  (hostis) 
nsquequaque  dispersit,  circumeuntes  proyindas,  nusquam  missos,  nusquam 
fixos,  nusquam  stantes,  nusquam  sedentes.  Alii  membra  martyrum,  si 
tamen  martyrum,  renditant,'*  &c. — Cd,  881-2. 


290  EEuca 

at  the  dust  of  the  bodies  of  martyrs  being,  on  account  of  their 
love  of  God  and  their  firmness,  honored  by  us,'  interrogate 
those  who  are  cured  by  those  martyrs,  and  learn  to  how  many 
afflictions  they  vouchsafe  remedies.  And  then  wilt  thou  not 
only  not  scoff  at  what  we  do,  but  thou  wilt  imitate  what  is  in 
every  way  rightly  done." — L.  i.  Epist.  Iv.  Hier€tciyp.  17.  See 
also  L.  i.  Ep,  ccxvi.jp.  63. 

St.  Paulinus  of  Nola,  L.  C. — "  Our  brother  Victor  has  in- 
formed me  that  you,  as  becomes  your  faith  and  grace,  are  in 
want,  for  the  church  which  you  have  built,  of  the  blessing  of 
the  holy  relics  of  saints.'  The  Lord  is  my  witness,  that  if  I 
had  but  a  scruple  of  holy  dust  more  than  I  absolutely  need 
for  the  dedication  of  our  basilica,  which  will  soon  be  com- 
pleted, I  would  have  sent  it  to  your  friendliness ;  but  as  we 
could  not  supply  you  with  any  such  gift,  and  Victor  has  told 
me  that  he  has  hopes  of  being  furnished  abundantly  with  this 
same  blessing  (gratia)  by  the  saintly  Silvia,  who  has  promised 
him  particles  of  the  relics  of  many  Eastern  martyrs,  I  have 
found  something  worthy  of  being  sent  to  you,  both  towards  hal- 
lowing your  basilica,  and  adding  to  the  blessing  of  those  holy 
ashes,  namely,  a  part  of  a  small  particle  of  the  wood  of  the 
divine  cross ; '  a  blessed  thing  which  holy  Melania  brought  me 
from  Jerusalem  as  a  present  from  the  holy  bishop  John.  .  .  . 
Accept,  therefore,  a  great  gift  in  a  small  compass ;  and  in  a 
particle,  almost  like  an  atom,  of  a  small  splinter,  receive  a 
safeguard  of  present,  and  a  pledge  of  eternal  salvation.*  Let 
not  your  faith  be  straitened  because  the  eyes  of  the  body 
look  on  so  small  a  thing,  but  with  the  eye  of  the  mind  let 
faith  behold,  in  this  smallest  of  particles,  the  whole  power  of 
the  cross.  While  you  think  within  yourselves  that  you  look 
upon  that  wood  whereon  our  salvation  hung,  whereon  the  Lord 

'  ^Eiei  rif  xovet  rdov  fiaptvpix^v  doo/Lidroov  icapf  ifft^r  rtfioafiivxf* 
'  De  sacris  sanctorum  reliquiis  benedict ionem. 

*  Partem  particulie  de  ligno  divinie  crucis. 

*  In  segmento  piene  atomo  hastole  brevis*  somite  munimentom  pnasen- 
tis,  et  pignos  letems  salutis. 


RELICS.  291 

of  majesty  was  fastened  while  the  world  trembled,  rejoice  with 
ttemhling  {Ps.  ii.).  .  .  .  We  have  inclosed  the  substance 
fraught  with  so  great  blessing  in  a  small  gold  tube/  [He 
then  gives,  in  detail,  the  usual  account  of  the  finding  of  the 
cross  by  St.  Helen,  and  of  the  raising  of  a  dead  man  to  life, 
when,  after  touching  two  of  the  crosses,  the  body  was  applied 
to  the  cross  of  Christ,  and  prefaces  it  with  the  remark,  that] 
The  Jews  who  even  sealed  up  the  sepulchre,  would  not  (had  it 
fallen  into  their  hands)  have  neglected  to  destroy  the  cross ; 
neither  would  they  have  endured  that  this  passion  should  be 
venerated  in  the  surviving  cross  ;  *  they  who  cannot  bear  that 
His  resurrection  should  be  worshipped,  proved  as  it  is  by  the 
emptied  tomb  and  their  broken  seals."  .  .  .  "The  bishop 
of  Jerusalem,  when  the  passover  of  the  Lord  is  celebrated, 
brings  that  cross  forth  every  year,  to  be  adored  by  the  people, 
hunself  the  chief  of  its  venerators.*  On  no  other  day  but  this, 
whereon  the  mystery  of  the  cross  itself  is  celebrated,  is  that 
cross,  which  is  the  cause  of  the  sacraments,  brought  forth,  as  a 
kind  of  special  privilege  of  that  sacred  solemnity :  except  on 
occasions,  when  men  of  great  piety,  who  have  travelled  thither 

*  Tubello  aureolo  rem  tant»  benediotionis,  inclusiraus.  In  the  life  of 
St.  Porphyrius,  by  his  disciple,  Mark  the  Deacon,  the  Greek  of  which  is  not 
discovered,  but  of  which  we  have  an  evidently  literal  translation  by  Qent. 
Hervetus  (Bib.  GcUkmd.  t.  ix.),  we  have  a  similar  passage:  '*  After  we  had 
adored  the  holy  places  and  the  venerable  cross  (cum  adorassemus  sancta 
loca,  et  venerandam  crucem),  and  he  had  prayed  and  wept  long,  he  re- 
placed the  venerable  and  life-giving  cross  '  in  its  case  of  gold.* " — OcUland. 
i.  ix.p.  262,  n.  14.  The  use  of  the  sign  of  the  cross  is  named  also:  '*The 
empress  placed  her  infant  in  their  arms,  that  they  might  sign  it,  and  the 
holy  bishops  signed  both  her  and  her  infant  with  the  sign  of  the  cross."— 
lb.  p.  268,  n.  45;  also  p.  276,  n,  100.  An  image  of  the  cross  is  also  men- 
tioned: ''Barochas  went  before  the  people,  bearing  an  image  of  the  vene- 
rable cross  (venerandae  crucis  portans  efflgiem)." — lb,  p.  273,  n.  77.  I 
may  also  add  the  following  from  the  same  work  (p.  262),  on  the  invocation 
of  saints:  '*  I  approach  this  work,  trusting  in  the  holy  prayers  of  the  afore- 
named saint,  petitioning,  through  them,  grace  and  help  from  our  Lord 
Jesus  Christ  (confidens  dicti  sancti  precibus  .  .  .  per  ipsas  a  Domino  .  .  . 
gratiam  petens)." 

'  Nee  ferre  potuissent,  ut  in  cruce  superstite  passio  illius  coleretur. 

*  Quam  episcopus  .  .  .  adoraudam  populo  princeps  ipse  venerantium 
promit. 


292  RELICS. 

for  this  purpose  only,  beg  that  the  sight  of  it  may  be  granted 
them  as  a  reward  of  their  long  pilgrimage ;  *  and  this  favor,  I 
am  told,  can  only  be  granted  by  the  bisliop,  by  whose  kind- 
ness also  alone  can  a  present  of  even  a  minute  particle  of  the 
sacred  wood  be  obtained,  to  the  great  increase  of  faith  and 
blessing.*  Which  cross  containing  in  an  insensate  material  a 
living  power,  from  that  period  so  accommodates  its  substance 
to  the  almost  countless  demands  of  men,  as  not  to  feel  its 
losses,  and  remains  almost  intact,  though  men  are  dailf  taking 
from  its  mass,  and  yet  are  ever  venerating  the  whole.*  But 
it  derives  this  virtue  of  incorruption,  and  this  indestructible 
solidity,  from  the  blood  of  that  flesh  which  after  auflfering 
death  did  not  see  corruption.  But  we  hope  that  to  you  also  it 
will  be  not  merely  the  memorial  of  a  blessing,  but  the  source 
(nursery)  of  incorruption."* — £Jp.  xi.  ad Seoerum^  j^,  189-90, 
T.  vi.  Bih.  Max.  PP. 

In  his  next  letter,  amongst  a  great  variety  of  verses  com- 
posed for  inscriptions  to  be  placed  in  his  own  basilica,  and 
that  of  his  friend  Sulpicius  Sevems,  there  are  two  copies  of 
verses  for  the  altar,  one  in  case  the  particle  of  the  cross  should 
be  placed  there  with  other  relics,  and  another,  "  In  case  he 
should  prefer  to  keep  by  him  that  blessed  particle  of  the  cross 
as  a  daily  protection  and  remedy,'  lest,  if  once  deposited  in 
the  altar,  it  may  not  be  ready  to  his  hand,  as  his  wants  may 
require  its  use." — Ep.  xii.  ad  Sev.  l.  Cjp.  192.  See  also  p, 
192,  K 

The  following  will  show  how  he  himself  employed  that 
relic,  when  a  fire  was  raging  in  the  neighborhood  of  his  basi- 
lica :   ^^  I  ran,  trusting  to  nothing  but  faith  and  suppliant 

'  Quasi  in  pretium  longinqii»  perogrinationis. 

*  Ad  magnam  fidei  ct  benedictionis  gratiam :  as  a  groat  favor  granted  ta 
faith,  and  a  great  blessing. 

'  Et  quasi  intacta  remaneat,  quotidie  dividuam  sumentibus,  et  semper 
totam  venerantibus. 

*  Nou  solum  benedictionis  monimento,  sed  et  incorruptionis  seminario 
futurum. 

*  Ad  quotidianam  tutelam  atque  medicinam. 


RELICS.  293 

prayer,  to  the  neighboring  church  of  my  Felix,  and  thence, 
with  like  prayer,  to  a  neighboring  church,  and  I  begged  for  a 
remedy  (to  the  evil)  from  the  virtue  of  the  relics  (dust)  of  the 
Apostles,  flinging  myself  down  beneath  the  altar  that  covered 
them.*  Having  returned  home,  I  took  out  a  small  particle 
that  had  been  given  me  of  the  wood  of  the  everlasting  cross 
— small  indeed  in  size,  but  mighty  to  save, — and  holding  it  in 
my  hand,  I  thrust  it  forward  near  the  opposing  flames,  hold- 
ing it  as  a  shield  before  my  breast  to  protect  me.  .  .  .  Believe 
me :  not  to  me,  but  to  Christ  give  thanks,  and  deserved  praises 
to  the  Omnipotent.  For  our  salvation  (or  safety)  is  in  Christ's 
cross  and  name :  thence  our  confldence ;  and  that  confidence 
resting  on  the  cross  was  of  avail  in  this  danger,  and  that  name 
recognized  our  salvation.*  Not  my  voice,  not  my  arm,  but  the 
power  of  the  cross,  terrified  that  fire,  and  forced  the  flame  to 
sink  down  and  die,  with  an  expiring  moan,  on  that  very 
spot  whence  it  had  sprung.  How  great  the  virtue  of  the  cross, 
that  nature  should  forget  itself ;  the  fire  that  devours  all  kind 
of  wood  is  consumed  by  the  wood  of  the  cross." — Carm,  Nat. 
X.  p.  291 ;  Ihid.  t.  vi.  Bib,  Max,  88.  PP,  See  also  the  ex- 
tracts from  an  account  of  this  writer,  under  "  Invooation  of 
SainU?^ 

Apollikakis  iJiDOBntrs,  L.  C* — "  The  body  of  Martin,  where- 
in even  after  life's  close  honor  lives,  is  an  object  of  veneration 
to  all  the  earth.  ...  At  once,  by  the  grant  of  so  powerful  a 
patron,*  his  temple  has  increased  in  size,  and  the  builder 
thereof  in  merits." — L.  iv.  Epist,  18,  j>.  1098,  t  vi.  Bib. 
Max.  88  PP. 

"  And  as  to  you  only  has  it  been  granted,  since  the  time  of 
the  confessor  Ambrose,  who  found  two  martyrs  (St.  Gervase 

*  Atque  ab  apostolici  cineris  yirtiite  medelam. 
PoBcimus,  impositis  subject!  altaribns  ora. 

*  Et  nostram  cognovit  flamma  salutem.        ^ 

*  Bom  at  Lyons  about  the  year  480,  he  was  raised  to  the  see  of  the  city 
of  Auvergne,  in  472.    The  edition  used  is  that  given  by  GcUlandius,  t  x. 

*  Martini  corpus  totis  venerabile  terris  .  .  . 
Valido  tribuente  patrono. 


294  RELICS. 

and  St.  Protase),  in  the  western  districts,  to  translate  the  entire 
body  of  the  martyr  Ferreolus,  togetiier  with  the  head  of  our  (mar- 
tyr) Julianas,  it  is  nowise  unjust  to  ask,  by  way  of  compensa- 
tion, that  a  portion  of  patronage  be  derived  to  us  from  you, 
seeing  that  a  part  of  (your)  patronage  has  been  restored  to  you 
from  us."  * — Epia.  I.  vii.  Ep  i.  Mamerto^  p.  519,  t,  x.  GaUandii. 

SuLPioros  Sevebus. — "  I  wished  to  reach  Carthage,  to  visit 
the  resting-places  of  the  saints,  and  especially  to  adore  at  the 
tomb  of  the  martyr  Cyprian."  • — Dial.  i.  n.  3,  p.  1404 ;  OaJr 
land.  t.  viii. 

Philo  of  Carpasiitm,  G.  C. — "  We  will  run  after  the  odor 
of  thine  ointment  {Cant,  i.  3).  The  Church  is  one,  and  yet  he 
says,  in  the  plural  number.  We  will  run;  for,  being  maaiy^ 
we  are  one  in  ChriM,  Behold  all  running  after  the  odor  of 
the  mysteries  of  Christ ;  for  where  the  relics  of  martyrs  lie, 
thither  do  we  hasten,  thither  do  we  run  to  the  odor  of  Christ's 
.  ointments." — Enarr.  in  Cant.  Caniic.  p.  724,  t.  ix.  Oalland. 

St.  Victbicius,  L.  C. — "  Give  us  the  temples  (bodies)  of  the 
saints ;  we  wish  for  deeds,  not  for  words.  For  if  the  hem  of 
*  the  Saviour's  garment,  when  but  slightly  touched,  effected  a 
cure,  beyond  all  doubt  will  these  dwelling-places  of  their  pas- 
sions work  cures.  .  .  .  This  is  the  disposition  (of  a  Christian), 
to  consider  himself  enriched  with  a  mighty  sum  of  money, 
whensoever  his  hands  bear  the  weight  of  the  relics  of  saints. 
.  .  .  Come,  dearly  beloved,  let  us  pour  forth  to  the  sacred 
relics  the  words  of  the  Psalmist,  which  are  tempered  with 
milk  and  honey.  With  watchings  and  fastings  let  an  unsober 
sobriety  petition  to  be  cleansed  from  sins.  Let  us  incline  to- 
wards us  the  favor  of  the  saints,  whilst  fresh  is  their  coming 
amongst  us.  Their  home  is  indeed  above  ;  but  as  guests,  let 
us  pray  to  them.*  .  .  .  They  are  venerable  (or,  to  be  vener- 
ated) ;  *  they  are  saints,  who  on  death  have  inflicted  death,  as 
we  read,  He  that  helieveth  in  me,  although  he  J^  dead,  shall 

'  Ut  nobis  inde  veniat  pars  patrocinii,  qui  vobis  hinc  rediit  pars  patroni. 

•  Prfficipne  ad  sepulcrum  Cypriani  adorare. 

*  Nos  at  hospites  preoemur.  *  Isti  sunt  venerandL 


RELICS.  296 

live.  Oh !  how  precioics  in  the  siffht  of  Ood  is  the  deaih  of 
His  saints.  .  .  .  Prostrate  on  the  earth,  and  bedewing  the 
ground  with  tears,  let  us  cry  aloud  with  one  voice,  that  so  ye, 
who  now  have  for  ever  yours  the  sacred  relics,  may  be  pure  of 
body.  Not  to  you,  oh  venerable  (martyrs),  will  our  oblation 
seem  mean.  The  place  is  not  unworthy  of  being  dwelt  in  by 
so  many  conquerors.  Here  will  you  find  John  the  Baptist 
.  .  .  here  Andrew,  Thomas,  Gervase,  Agricola,  Euphemia. 
.  .  .  The  pfecepf  is  yours,  that  Charity  is  not  envums; 
seekeih  not  its  oton:  hence  I  do  not  doubt  that,  as  men,  the 
meanness  of  the  place  affects  you  as  an  insult  It  is  too  con- 
fined ;  these  things  are  cared  for  by  men.  The  Divinity  heeds 
not  space;  it  is  not  circumscribed  by  time  or  place.  .  .  . 
Greater,  however,  will  be  the  glory  of  your  powers,  if  you  de- 
fend the  suffering,  if  you  protect  those  who  lie  prostrate  be- 
neath their  foes.  Let  weapons  guard  those  that  choose  them ; 
us  shall  your  ranks,  your  standards  keep.  No  enemy  have  we, 
if  you  grant  us  the  forgiveness  of  sins ;  the  threads  of  our 
life  are  held  in  your  hands.  Forgive  our  sins,*  and  no  hostili- 
ties will  disturb  us.  But  why  do  I,  the  poor  Victricius,  your 
worshipper,  fear  for  the  nature  of  this  place  ?  .  .  .  After  mar- 
tyrdom the  blood  glows  with  the  reward  of  divinity.  This  fancy, 
dearly  beloved,  is  now  to  be  purged  away,  and  utterly  eradi- 
cated from  our  minds,  viz.,  let  not  any  one  be,  by  any  chance, 
deceived  by  that  vulgar  error,  so  as  to  think  that  in  the  minute 
particles  of  the  just  there  is  not  the  real  body  that  suffered. 
But  we,  with  full  assurance  and  authority,  cry  aloud  that  in 
relics  there  is  nothing  that  is  not  complete.  .  .  .  Wherefore, 
most  certain  is  it,  that  our  Apostles  and  martyrs  have  come 
unto  us  with  their  full  powers.  That  this  is  so,  we  are  ad- 
monished by  the  favors  now  present  before  us.  For  as  we 
acknowledge  that  the  right  of  translating  them  is  derived  from 
their  desire,  we  thereby  see  that  they  do  not,  by  thus  volun- 
tarily spreading  themselves,  inflict  a  loss  on  themselves,  but 

^  Si  tribuatis  indulgentiam  peccatomin.    Ex  yestris  manibus  nostne  yita 
retinacula  detinentur.    Eemittite  delicta. 


296  RELICS 

that,  through  the  riches  of  their  indivisibility,  they  scatter 
wide  their  benefits.  The  flame  diffuses  and  gives  its  bright- 
ness, and  yet  suffers  not  from  its  bounty.  So  are  the  saints 
munificent  without  loss ;  entire,  without  receiving  any  acces- 
sion ;  so  have  they,  without  any  of  the  weariness  of  journey- 
ing, come  unto  us.  There  is,  therefore,  in  relics,  a  proof  of 
their  perfection,  but  no  loss  resulting  from  subdivision.  .  .  . 
Add  to  this,  that  the  power  of  healing  is  not  less  in  the  par- 
ticles than  in  the  whole  body."  Do  they  afford  remedies  to 
the  wretched,  in  a  different  manner  in  the  east,  and  at  Con- 
stantinople, or  Antioch,  Thessalonica,  Neissa,  Eome,  in  Italy  f 
Are  the  bodies  of  the,afflicted  cleansed  of  their  ailments  after 
a  different  manner  ?  The  evangelist  John  works  cures,  not 
only  at  Ephesus,  but  in  many  other  places  besides.  ...  At 
Bologna,  Proculus  and  Agricola  heal ;  and  in  this  place  also  do 
we  see  the  majesty  of  these  two.  Antoninus  heals  at  Placen- 
tia  .  .  .  Mutius,  Alexander,  &c.,  infuse  with  liberal  power 
the  grace  of  salvation  (or,  health).*  .  .  .  Tell  me,  is  the  heal- 
ing influence  of  the  above-named  saints  one  with  us,  and  an- 
other with  others !  Now  if,  everywhere,  any  particles  what- 
ever of  the  saints  defend,  purify,  protect  with  like  bounty 
their  worshippers,  reverence  is  to  be  paid  them,  not  their  ma- 
jesty inquired  into.*  Even  if  there  were  not  in  relics  the  full 
weight  of  power,  yet  it  would  not  be  the  part  of  a  good  mind 
to  derogate  in  any  thing  from  such  dignity.  For  it  is  to  fear, 
not  to  be  knovring,  that  profits.  The  Apostles  and  saints  not 
only  do  not  seek  for  something  to  be  added  to  them,  but  they 
even  bestow  the  blessings  of  health  and  salvation  (or,  safety).* 
— OaUamdivs,  t  viii»  pp.  229-31-2-8 ;  Liher  de  Laude  Scmo- 
torwnh.  For  the  context,  see  under  "  Irvoocation  of  Samts.^^ 
Pbudentius,  L.  C. — The  following  are  short  specimens  of 

>  Non  minus  in  partibus,  qnam  in  soliditate  curatio  est 

*  Larga  virtute  gratiam  aalutis  infundunt 

'  Quod  si  quidquid  ubique  sanctorum  est,  parili  pietate  cultores  suos  de-> 
fendunt,  purgant,  tuentor,  adjiciendns  cultos  est,  non  discutienda  majestas, 

*  Sed  etiam  sanltatis  et  salutis  beneflda  largiuntor. 


RELICS.  297 

the  way  in  which  he  speaks  constantly  and  eopionsly  of  relics : 
— "  Thus  (by  my  song)  may  I  venerate  her  bones."  ' — OaJr 
land.  t.  viii.  Hymn.  iii.  in  S.  Eulali,  212,^.  433,  The  same 
phrase  occnrs  in  the  same  page,  Hymn.  iv.  82. 

"  Many  dipped  linen  cloths  in  the  welling  blood,  to  be  kept 
at  home  as  a  sacred  protection  to  their  children."' — Ihid. 
Hyrrm.  v.  Paado  S.  Vinoentiij  341-6,  jp.  448 

"  Then  the  ashes  of  their  sacred  bodies  and  their  bones, 
thongh  sprinkled  with  wine,  were  gathered  np  and  appropriated 
eagerly  by  each  one.  So  great  was  the  zeal  of  the  brethren  to 
carry  to  their  homes  the  consecrated  gifts  of  the  ashes  of  the 
saints,  or  to  bear  abont  them  in  their  breasts  the  faithful 
pledges." — 3id.  Hymn.  vi.  Jn  Hon.  MM.  JPhicti^si,  Augerii, 
130-5,  p.  461. 

•  ZAooiLfius,  L.  0. — "  There  furthermore  are  extant  the  acts 
of  the  Apostles*  conversation  amongst  ns,  and  we  are  taught 
to  follow  the  form  of  justice  well-nigh  as  if  they  were  present, 
seeing  that  the  things  which  we  read  that  they  did  when  alive, 
we  frequently  see  done  before  the  ashes  even  of  the  dead."  • — 
Conmlt.  Zacch.  et  Apollon.  L  i.  c.  21,  j?.  214;  GaJland.  t.  ix. 

St.  Coslestine  I.,  Pope,  L.  C. — "  Bear  in  mind,  I  beseech 
you,  that  charity  in  which,  according  to  the  declaration  of  the 
Apostle  John,  whose  relics  you  that  are  there  present  vene- 
rate,* we  ought  to  abide." — Ep.  xix.  ad  Synod.  Ej>Jie8.  n.  4, 
p.  326 ;  OdUand.  t.  ix. 

Cassian,  L.  C. — "  The  bodies  of  these  holy  men  were  seized 
upon,  and  placed  amongst  the  relics  of  martyrs,  with  so  great 
veneration,  by  the  whole  population  of  Arabs,'  that  the  entire 

^  Sic  venerarier  08sa  libet.  The  word  eolutU  is  used  in  the  same  way  in 
HTmn  iy.  95,  in  the  next  page. 

*  Tutamen  ut  sacmm  snis  domi  reservent  posteris. 

*  Cnm  ea  fecisse  legimus  viTos,  etiam  ante  def unctomm  cineres  aspe  yi- 
deamus. 

*  Cujus  reliqaias  pnesentes  yeneramini;  or,  as  in  the  Greek  copy,  ov  rd 
XaiTpava  itapoyrei  rertfiifHare,  whose  relics  you  who  are  there  have 
honored. 

*  Ab  uniyersa  plebe  Arabum  tanta  yeneratione  prerepta,  et  inter  reliqnias 
martyrum  condita. 


298  RELICS. 

inliabitants  of  both  cities  mshed  together  in  violent  conflict, 
and  their  dispute  proceeded  even  to  the  use  of  swords,  in  or- 
der to  obtain  possession  of  the  sacred  treasure." — CoL  vi. 
Ahb.  Theod.p.  134,  t.  vii. ;  Bib.  Max.  88.  PP. 

St.  Cywl  of  Alexandria,  G.  C. — See  the  extracts  given 
under  "  In/vocation  of  Samta.^^ 

"  Julian.  You,  ye  unfortunate  men,  worship  the  wood  of 
the  cross,  making  shadowy  images  of  it  upon  your  foreheads,* 
and  depicting  those  images  on  the  porches  of  your  houses. — 
St.  Oyril.  As  he  calls  those  unfortunate  men,  who  make  it  a 
matter  of  care  and  are  especially  sedulous  about  the  duty  of 
ever  engraving,  both  on  their  houses  and  foreheads,  the  sign 
of  the  precious  cross,*  we  will  without  diflSculty  demonstrate 
that  these  foul  words,  which  prove  his  extreme  ignorance, 
proceed  from  his  wicked  thoughts.  For  the  Lord  and  Saviour 
of  us  all  .  .  .  endured  the  cross,  despising  the  shame,  that  He 
might  destroy  the  power  of  corruption ;  one  dead  and  raised 
again  in  behalf  of  all,  that  He  might  rescue  the  human  race 
from  the  snares  of  death.  .  .  ,  Of  all  these  things  that  salu- 
tary wood  excites  the  remembrance  in  us,  and  moreover 
moves  us  to  reflect  that,  as  the  divine  Paul  says.  One  died  for 
all.  .  .  .  We  therefore,  as  I  have  said,  make  the  wood  of  the 
precious  cross  into  a  remembrance  of  every  good  and  of  every 
virtue."  * — T.  vi.  I.  vi.  adv.  Julian,  pp.  194-5.  See  also*  St. 
Cyril's  reply  to  Julian's  accusation  about  the  honor  paid  to 
martyrs  and  their  tombs. — lb.  I.  x.pp.  839-43. 

"  JvZian.  But  this  evil  derived  its  origin  from  John  (the 
Apostle).  But  who  shall  execrate  as  it  deserves  what  you 
have  invented  for  yourselves  since  then ;  introducing,  besides 
that  dead  man  who  suffered  long  ago,  numbers  of  other  dead 
men.     You  have  filled  everywhere  with  tombs  and  memorials, 

'  Eixovai  avTov  6xtaypa(povyrei  Ir  rtS  fAtTooicoOf  xai  npo  roov 
oixT^udrooy  kyypdtpoyrti. 

•  Kareditov8a6ofiSyovi  to  jtp^yat  Sij  ndyrooi  eyyx^P^^^^t^  ««i 
xai  oixiati  xai  fierooitoti  rd  6ijfiBioy  rov  rifiiov  6ravpov. 

« Ilayrdi  dyaBov  xai  dicd6rji  dperifi  ei^  dydtivTjdtv  rd  rov  rtfiiav 
dravpov  TCotovjueBa  ^vXor. 


RELICS.  299 

although  it  is  nowhere  declared  in  your  religion  that  you  are 
to  stretch  yourselves  upon  tombs,  and  to  venerate  them. 
Whereas  you  have  proceeded  to  such  a  pitch  of  wickedness, 
as  to  think  that  you  ought  not,  in  this  matter,  to  listen  even  to 
Jesus  the  Nazarite.  Hear,  then,  what  He  says  concerning 
monuments.  Woe  to  you^  Saribes  amd  PhaHaeeB^  hyj^ocritesj  be- 
catcse  you  are  like  to  whited  sejndchreSy  &c.  {Matth.  xxii.  27). 
If,  then,  Jesus  declared  sepulchres  to  be  full  of  filthiness,  how 
is  it  that  you  invoke  God  over  them  ?  [St.  Cyril  shows  that 
all  men  honor  the  memory  and  remains  of  those  whose  lives 
were  distinguished  and  pre-eminent,  and  asks :]  Why,  then, 
does  Julian  so  unjustly  inveigh  against  the  justice  of  Chris- 
tians, if  they  too  make  much  of  the  veneration  and  honor 
paid  to  the  holy  martyrs  ? " — T.  vi.  I.  x.*  adv.  JvUan^  pp. 
336-6. 

St.  Leo,  Pope,  L.  C. — "  And  when  you  arrive  at  the  Mount 
of  Olives,  with  aH  intent  to  venerate  the  place  of  His  resur- 
rection,* does  not  the  voice  of  angels  seem  to  ring  in  your 
ears :  Ye  men,  of  Galilee^  why  sUwd  you,  &c.  ...  I  have  re- 
ceived with  veneration  the  particle  of  the  cross,  together  with 
the  eulogies,  sent  me  by  your  friendliness." — Ep.  cxxxix.  Jvr 
venal.  Jerosol.  Epiac.  n.  %p.  1289;  and  Labbe^  t.  iii.  1364.* 

Thbodobet,  Q-.  C. — "  His  garments,  even  like  those  of  the 
divine  Paul,  had  power  (to  perform  miracles).  .  .  .  For  hav- 

"  El  Ttepi  TtoXXov  ittnoiTfYtai  rr/v  eii  dyiovi  fiaprvpai  aiSdo  xai 
ri^Tfy.  Xq  GcUUmd.  t,  viii.  in  the  works  of  Marius  Mercator  (p,  634,  n.  2); 
there  is  a  discourse  by  the  heretic  Nestorius,  in  which  occurs  the  following 
words,  addressed  to  St.  Cyril  of  Alexandria:  "I  name  not  John,  whose 
ashes  thon  now  veneratest  with  an  unwilling  adoration." 

*  Locum  ascensionis  veneraturus;  or,  as  in  the  Greek  (for  which  in  the 
original  is  doubtful),  itpodHvvsl'r  fiiXXoDv  ror  roitov  rrji  ava/Sddeooi. 

'  Amongst  the  epistles  given  in  St.  Leo's  works,  we  haye  the  following 
from  Gallia  Flaoidia  August,  ad  Theodos.  Imp.:  **  When,  on  our  entry  into 
the  ancient  city  (of  Rome),  we  made  it  our  care  to  give  our  veneration 
(adoration)  to  the  most  blessed  Apostle  Peter  {dieodovvon  r-^y  ytpodxv- 
VTjfiiy  r£  fJiaxapiQOTdTop  .  .  .  nerpo)),  the  most  reverend  bishop,  Leo, 
ceasing  for  a  short  time  from  prayer  at  the  venerable  (adorable)  altar  of  the 
martyr  (ro?  itpodxvvTfr^  $v6ta6r7fpios)  rov  pidptvpoi)^  wept  before  us 
over  the  Catholic  faith." 


800  EKLIC9. 

ing  divided  hie  girdle  into  two, — it  was  both  broad  and  long, 
and  woven  of  coarae  linen, — with  one-half  he  bound  his  own 
loinfl,  and  with  the  other  mine  (Theodoret's).  My  mother 
often  when  I  was  ill  placed  this  on  me,  and  on  my  father,  and 
removed  the  illness,  and  this  she  also  used  as  a  remedy  to  re- 
store her  health.  And  many  of  our  acquaintance  having  learnt 
this,  constantly  took  it  for  the  relief  of  the  sick,  and  every- 
where learnt  the  power  of  this  grace." — T.  iii.  Histor.  rdiq. 
e.  9,^.  1195.  See  also  Ibid.  c.  Z^jpp.  1147-48;  c.  xii.  infiive^ 
p.  1205 ;  c,  xiv.  p.  1219  ;  c.  xv.  p,  1222,  et  pass.  eod.  cper. : 
one  other  extract  from  which,  <?.  xxvi.,  is  given  under  "  Invo- 
cation o/Saints.^^  He  closes  the  narrative  of  each  saint's  life 
almost  uniformly  by  imploring  his  prayers.  See  also  a  very 
remarkable  passage  illustrative  of  private  reliquaries.  lb.  c. 
xxi.  p.  1244;  also  the  extract  given  under  ^^  Invocation  of 
Saints^^^  from  2\  iv.  Bisp.  viii.  De  curai.  QrcBC.  affect. 

See  also  his  account  of  the  finding  of  the  cross  by  St.  Hele- 
na, and  of  the  veneration  shown  that  relic.  Rist.  Ecdes.  L. 
i.  c.  xvii.  p.  47,  Vales.  Cantah.  1720  ;  and  Ihid.  L.  iii.  c,  x.p. 
130,  for  the  account  already  given  from  St,  J.  Chrysostom  of 
tlie  oracle  being  dumb  on  account  of  the  neighborhood  of  the 
relics  of  St.  Babylas. 

Socrates,  G.  C. — Ilaving  described,  in  the  usual  maimer, 
the  finding  of  the  cross  by  St.  Helena,  he  says  :  "  And  having 
enclosed  a  part  of  the  cross  in  a  silver  reliquary  (theca),  she 
left  it  there  (at  Jerusalem),  as  a  memoiial  for  those  wishful  to 
see  it.  But  the  other  part  she  sent  to  the  emperor  (Constan- 
tino), who,  having  received  it,  and  being  confident  that  the 
city  wherein  it  was  preserved  would  be  perfectly  secure,* 
placed  it  within  his  own  statue,  which  is  erected  in  the  city  of 
Constantinople." — H.  E,  L.  i.  c.  xvii.  p.  47. 

SozoMEN,  G.  C. — '*  About  this  same  time,  Heten,  the  em- 
peror's mother,  arrived  at  Jerusalem,  both  to  pray  and  to  see 
the  sacred  places.  And  being  piously  disposed  as  regards  the 
religion  of  Christians,  she  made  it  her  great  object  to  find  the 
>  2aoBii68dSai  rrfv  tcoXir  evOa  dv  ixeXvo  (pvKavvijrai. 


RELICS.  301 

wood  of  the  venerable  cross.  But  neither  the  discovery  of 
this,  nor  of  the  divine  sepulchre,  *  was  an  easy  matter."  He  af- 
terwards {p.  44),  notices  the  diflSculty  of  distinguishing  "  the 
divine  cross""  from  the  others  found  with  it,  and  ascribes  its 
recognition  to  the  cure  performed  on  a  nobld  matron  who  was 
dangerously  ill ;  and  notices,  as  a  report,  that  a  dead  person 
was  restored  to  life.  "  The  divine  wood  having  been  found,* 
the  greater  portion  is  even  yet  preserved  at  Jerusalem,  in  a 
silver  case  ;  and  a  part  she  conveyed  to  her  son  Constantine, 
together  with  the  nails  with  which  the  body  of  Christ  was 
pierced." — JET.  KL.  ii.  c.  i.jRp.  43-46. 

Having  described,  at  some  length,  the  place  wherein  the 
relics  of  the  forty  martyrs  (of  Sebaste)  were  deposited  and  hid- 
den, and  the  way  in  which  they  were  kept  so  long  concealed, 
he  describes  their  discovery  as  follows  :  "  Pulcheria  Augusta, 
the  sister  of  the  emperor,  was  the  discoverer  of  them.  For 
the  admirable  (martyr)  Thyrsus,  appearing  thrice  to  her, 
made  known  to  her  the  martyrs  that  were  hidden  under  the 
earth,  and  commanded  them  to  be  translated  to  him,  so  as  to 
share  the  like  deposition,  and  honor.  And  the  forty  (martyrs) 
also,  clothed  in  resplendent  robes,  showed  themselves  unto 
her.  Bat  the  thing  seemed  past  all  belief,  and  utterly  im- 
practicable. For  not  even  the  oldest  clergyman,  though  fre- 
quently interrogated,  nor  any  one  else,  could  discover  the 
martyrs.  But  at  last  when  all  were  without  hope,  the  divine 
power  brought  into  the  mind  of  a  certain  presbyter,  named 
Polychronius,  who  had  formerly  been  one  of  the  familiar 
acquaintances  of  CsBsarius,  the  monks  that  once  dwelt  on 
that  spot.  [He  narrates  in  what  manner  one  of  those  monks 
was  found,  and  many  minute  particulars  relative  to  the  spot, 
and  shrine  where  the  martyrs  had  been  deposited,  and  adds :] 
She  then  returned  thanks  in  prayer  to  God,  that  she  was  found 
worthy  of  such  a  sight,  and  had  made  the  discovery  of  the 

'  Tov  6ifta6tiov  6rocvf}ov  to  ^vXor  ei^pelv,  .  .  .  rov  Oe6ie€6{ov 
rd<pov, 

'  Tov  Qeiov  drocvpov,  *  E-dptBivroi  Be^icediov  ^Xov. 


302  •  RELICS. 

Bacred  reKcfl.  Af  terw^ards  having  honored  the  martyrs  with 
a  most  costly  shrine,  she  deposited  them  near  the  admirable 
Thyrsus ;  a  public  festival,  as  was  proper,  being  celebrated, 
with  due  honor  and  pomp,  and  smging  of  psalms  :  at  which  I 
also  was  present.  And  that  these  things  happened  in  this 
wise,  they  who  were  present  at  the  festival  will  testify  ;  for 
almost  all  are  yet  alive." — H.  E.  L.  viii.  c.  ii.  pp.  366-68.  See 
also  his  account  of  the  translations  of  the  relics  (the  head)  of 
St.  John  the  Baptist,  the  honor  paid  them,  and  the  custom  of 
celebrating  the  sacred  mysteries  at  the  shrine.' 

Maecellinus,  L.  C* — Having  narrated  how  and  where  the 
head  of  John  the  Baptist  was  discovered  by  "  two  Eastern 
monks  who  had  come  to  adore  the  resurrection  of  our  Lord,'* 
he  adds  that  a  potter  from  Emessa  was  warned  by  the  saint  to 
carry  it  away  to  his  native  city,  and  having  carried  it  thither, 
he  venerated  the  head  of  the  precursor  of  Christ,*  and  when 
dying  delivered  it  to  his  sister, — who  was  unacquainted  with 
the  circumstances, — sealed  up  in  a  small  vase.  ...  At  length 
a  certain  Eustathius,  a  concealed  priest  of  the  Arian  perfidy, 
obtained  possession  of  so  mighty  a  treasure,  of  which  he  was 
not  worthy,  and  the  favor  which  Christ  our  Lord  imparted, 
through  John  the  Baptist,  to  the  people  laboring  under  infir- 
mity,* this  priest  declared  to  be  his  own  doing  only." — Chronir 
can.  n..453,  p,  348,  t  x.  OaUand. 

St.  Avrrus,  L.  C. — "  For  which  cause,  even  though  we 
thought  that  you  had  by  you  the  security  of  the  relics  of  the 
sacred  cross,  we  should  still  think  that  we  ought  to  ask  for 
this  mighty  boon '  from  the  holy  bishop  of  the  city  of  Helia 
(Jerusalem)." — Ep.  xviii.  p.  718,  t  x.  OaUwnd.  He  returns 
thanks  to  that  bishop,  in  Ep.  xxiii.,  for  a  particle  of  the  cross 

"  Ilepi  ravTTfy  iepoa^evoi. 

'  The  oontinuatoT  of  the  Chronicon  of  St.  Jerome.  The  date  assigned 
to  him  by  Gallandius,  whose  edition  is  followed,  is  ▲.D.  460. 

*  Pnecnrsoris  veneratus  est  caput. 

*  Gratiam  quam  Ghristus  .  .  .  per  Joannem  Bapljstam  infirmo  populo 
tribaebat. 

*  Pignos  reliquiaqim  sacro  omois  .  .  .  hanc  moniflcentiam. 


HOLY  PICTUEES  AND  IMAGES.  303 

which  he  says,  "  Is  not  to  be  estimated  by  its  size,  but  by  the 
value  of  salvation."— P.  720,  Ihid.' 

Council  op  Trent. — The  synod  declares  :  "  That  the  holy 
bodies  of  holy  martyrs,  and  of  others  now  living  with  Christ, 
which  (bodies)  were  the  living  members  of  Christ,  and  the 
temple  of  the  Holy  Ghost,  by  Him  to  be  raised  up,  and  glori- 
fied, unto  everiasting  life,  are  to  be  venerated  by  the  faithful ; 
through  which  (bodies)  many  benefits  are  bestowed  on  men  by 
God ;  so  that  they  who  affirm,  that  veneration  and  honor  are 
not  due  to  the  relics  of  saints,  or  that  such  relics  and  other 
sacred  monuments  are  uselessly  honored  by  the  faithful,  and 
that  the  places  dedicated  to  their  memories  are  in  vain  visited 
for  the  sake  of  impetrating  their  aid, — are  absolutely  to  be 
condemned,  as  the  Church  has  long  since  condemned,  and 
now  also  condemns  them." — Seas.  xxv.  De  Invoca/t.  SS.  c6c. 


PICTURES  AND  IMAGES. 


SOBIPTUBB. 

Mcod.  xxv.  i.  18. — "  And  the  Lord  spoke  to  Moses,  say- 
ing. .  .  .•  Thou  shalt  make  also  two  cherubim  of  beaten  gold, 
on  the  two  sides  of  the  oracle." 

Nurnbers  xxi.  8-9. — "  And  the  Lord  said  to  him  ;  make  a 
brazen  serpent,  and  set  it  up  for  a  sign;  whosoever  being 
struck  shall  look  on  it,  shall  live.  Moses  therefore  made  a 
brazen  serpent,  and  set  it  up  for  a  sign,  which  when  they  that 
were  bitten  looked  upon,  they  were  healed." 

'  The  hymn  Pang%  Lingua^  in  which  occurs  the  well-known  address  to 
thecrosS) 

'<  Crux  fidelis  inter  omnes  arbor  una  nobilis 
Nulla  talem  silva  profert  fronde,  flore,  germine, 
Dulce  lignum,  dulce  signum,  dulce  pondus  sustinet," 
\&\yf  Mameriiui  Claiudianua,  a  Christian  poet  who  flourished  about  the 
year  470.    The  passage  cited  is  in  QaUcmdiua,  L  x,p.  458,  who  gives  a  com- 
plete edition  of  his  works. 


304  HOLY  PICTUBBS 

4  Evrygs  {al.  ii.)  xviii,  4. — "  He  (Ezechias)  destroyed  the 
high  places,  and  broke  the  statues  m  pieces,  and  cut  down  the 
groves^  and  broke  the  brazen  serpent,  which  Moses  had  made ; 
for  till  that  time  the  children  of  Israel  burnt  incense  to  it,  and 
he  called  his  name  Kohestao.'' — Cf.  St.  John  iii.  14. 

3  JS^ings  vi.  29-35. — ^^  And  all  the  walls  of  the  temple  round 
about  he  (Solomon)  oaryed  with  divers  figures  and  carvings ; 
and  he  made  in  them  cherubim  and  palm  trees,  and  divers  re- 
presentations, as  it  were  standing  out,  and  coming  forth  from 
the  wall.  .  .  .  And  he  carved  cherubim  and  pahn  trees,  and 
carved  work  standing  very  much  out" — Ik  vii.  23,  25,  28-9  : 

**  He  made  also  a  molten  sea And  it  stood  upon  twelve  oxen, 

of  which  three  looked  towards  the  north,  and  three  towajxls 
the  west,  and  three  towards  the  south,  and  three  towards  the 
east.  .  .  .  And  the  work  itself  of  the  vases  was  intergraven, 
and  there  were  gravings  between  the  joinings.  And  between 
the  little  crowns  and  the  ledges  were  Uons,  and  oxen,  and 
cherubim :  and  in  the  joinings  likewise  above." — See  also  2 
Chron.  (Parol.)  iiL  7, 10-6;  and  Josh.  viL  5-lL 


THE  FATHERS. 


CENTURY   n. 

Teetuujan,  L.  C. — "  Tou  may  begin  from  parables  : 
*  Where  is  the  lost  sheep  sought  for  by  the  Lord,  and  CMxied 
back  upon  His  shoulders  ? '  Let  the  vary  pictures  of  your 
chalices  come  forth,*  if  even  in  them  the  interpretation  of  that 
animal  will  clearly  shine  forth,  whether  it  portray  the  restora- 
tion of  a  sinner  that  was  a  Christian,  or  a  Gentila" — De 
Pud/ioit.  n.  7,  jp,  559.  - 

EusKBius,  G.  C* — "  Since  I  have  fallen  upon  the  mention 

>  Procedant  ips»  pioture  calicam  vestrarum. 

*  "  The  images  of  earthly  kings,  eyea  though  tbej  m«y  not  be  made  of 
ike  more  ppeoioos  sabetODces  of  gold  and  silyer,  have  honor  from  ail  men: 
lor  mea»  after  venerating  those  made  of  the  more  precious  materiaJ,  do  not 
make  small  account  of  those  made  of  a  viler  material,  but  honor  every 


AND  IMAGES.  306 

of  this  dty  (Caesarea-Philippi),  I  do  not  think  I  ought  to  paaa 
over  a  circumstance  which  deserves  to  have  its  remembrance 
preserved  amongst  ns.  They  say  that  the  woman  who  labored 
under  an  issue  of  blood,  and  who  obtained  a  cure  of  her  com- 
plaint from  our  Saviour,  as  we  learn  from  the  sacred  Gospels, 
was  bom  here,  that  her  house  is  shown  in  the  city,  and  that 
there  remains  a  wonderful  monument  of  the  Saviour's  bounty 
towards  her.  For  near  the  gates  of  her  house  there  is  said  to 
stand,  on  a  lofty  pedestal  of  stone,  a  representation  in  brass  of  a 
woman  on  her  knees,  and  with  her  hands  stretched  out  before 

such  image  on  earth,  eyea  though  it  be  of  plaster  or  of  brass;  and  whoecK 
eTer  utters  a  contumelious  word  against  any  one  such  whatever,  is  not  let 
go  as  if  he  had  despised  a  piece  of  clay,  or  judged  as  haying  slighted  a 
piece  of  gold,  but  as  having  acted  impiously  against  the  King  himself,  and 
Lord.  The  golden  images  which  we  make  of  the  Lord's  angelic  principali- 
ties and  powers,  we  make  unto  His  honor  and  glory."  The  above  extract 
is  given  by  St.  J.  Damascen,  in  his  OrcU.  iii.  de  Jmagin.  t  L  p.  801,  as 
from  St.  Methodius  (a.d.  290),  De  Hesurreelione.  Cave  denies  its  authen- 
ticity, but  Leo  AUatius,  Combefis,  Gallandius,  and  others  contend  that  it  is 
genuine.  A  somewhat  remarkable  confirmation  of  the  opinion  of  these 
writers  is  furnished  by  a  fragment,  first  published  by  Combefis,  in  his  Bibl. 
Cone.  t.  ii.  p,  2S8,  et  aeq,,  and  given  by  Gallahdius  at  the  end  of  his  edition 
of  St.  Methodius,  Bibl,  PP.  t.  iii.  pp,  881-2.  In  this  fn|gment  occurs  the 
following  passage:  '*  Reflect  that  God  has  various  images  of  Himself;  some 
made,  as  it  were,  of  gold,  formed,  that  is,  of  a  spiritual  and  purer  sub- 
stance,— ^such  are  the  angels;  but  some  made  of  plaster  or  of  brass — such  are 
men.  Sinoe  then,  here  on  earth,  every  image  of  a  king,  on  account  of  his 
figure  that  is  impressed  thereon,  is  valued  and  honored,  so  is  it  by  no 
means  to  be  thought  that  we,  who  are  the  image  of  God,  are  so  far  to  be 
dishonored  as  to  have  to  be  utterly  annihilated."  There  seems  no  doubt 
that  the  author  of  bpth  these  fragments  is  the  same;  so  that,  if  it  be  certain 
(and  neither  Combefis  nor  Gallandius,  nor  any  writer  that  I  am  acquainted 
with,  has  called  this  in  question)  that  the  latter  fragment  is  from  the  works 
of  St.  Methodius,  it  becomes  clear  that  St  J.  Damascen  was  not  deceived  in 
citing  the  former  as  from  St.  Methodius.  Before  closing  this  note,  it  may 
be  well  to  cite  the  mueh-objected  canon  of  the  Council  of  Elvira  (a.d  805): 
"  It  hath  seemed  good  that  pictures  ought  not  to  be  in  a  church;  lest  what 
Is  worshipped  and  adored  (ne  quod  colttur,  et  adoratur)  be  painted  upon 
.  walls."— Can.  zxzvi.  col.  974,  /.  i.  Labbe,  It  is  clear,  from  this  prohibition, 
that  it  had  been  the  custom  to  have  such  paintings  in  churches;  and, 
further,  it  can  only  be  collected  from  the  decree,  that  paintings  of  the  per- 
sons of  the  Holy  Trinity,  who  alone  are  worshipped  and  adored,  were 
thenceforward  prohibited.  Newman,  Develop,  pp.  876-7,  reads,  aut  adora- 
tur. Not  having  Labbe  now  by  me,  I  cannot,  at  once,  authenticate  this 
passage.  If  his  reading  be  oorreot,  his  reasoning,  rather  than  mine,  ap- 
plies. 


306  HOLY  PICTURES 

her  as  in  the  act  of  supplication ;  and  facing  this  another  up- 
right statue  of  a  man,  made  of  the  same  material,  fairly  en- 
veloped in  an  outer  garment,  extending  a  hand  to  the  womaiu 
At  the  feet  of  this  statue,  out  of  its  base,  there  is  said  to 
grow  a  strange  kind  of  plant,  rising  up  to  the  hem  of  the  robe 
of  brass,  and  that  it  is  a  choice  cure  for  all  kinds  of  diseases. 
They  say  that  this  statue  is  the  image  of  Jesus.  It  has  re- 
mained to  this  day,  as  we,  when  dwelling  in  that  city,  saw 
with  our  own  eyes,  -^nd  it  is  no  wonder  that  they  of  the  Gen- 
tiles who  were  formerly  benefited  by  our  Saviour  should  have 
done  this,  when  we  have  learnt,'  that  the  images  also  of  the 
Apostles,  Peter  and  Paul,  and  even  of  Christ  Himself,  are 
preserved  in  paintings.  As  is  likely,  the  men  of  old  were  ac- 
customed without  discrimination  (or,  unguardedly),  in  this 
manner  ta  honor  amongst  themselves  after  a  Gentile  custom 
such  as  had  been  their  benefactors  {lit.  as  it  were  Saviours)."  * 
— S.  jE  Z.  vii.  0.  xviii. 

The  following  is  the  account  given  by  Eusebius  of  the  pub- 
lic respect  shown  by  Constantine  to  the  cross,  immediately 
after  his  victory  over  Maxentius :  "  He  (Constantine),  as  if 
piety  towards  God  had  been  inbred  in  him,  was  nowise  moved 
by  their  acclamations,  nor  elated  by  their  praises ;  but  feeling 
deeply  the  assistance  which  he  had  received  from  God,  he  im- 
mediately ordered  the  trophy  of  the  Lord's  passion  •  to  be 
placed  in  the  hand  of  his  ovni  statue ;  and  the  Komans  having 
set  up  his  statue,  holding  in  its  right  hand  the  saving  sign 
of  the  cross,*  in  the  most  thickly  peopled  part  of  Rome,  he 

'  ^liiropifdafiery  yiderimus —  Vales, 

*  This  sentence  is  more  inyolved  than  is  even  nsaal  in  Eusebius^  and 
stands  thus:  o&i  tixoi  rcor  xaXatcSr  ditapag>vXdKToo^  (absque  uUo 
discrimine^  vel  incaute— FaZc«. ;  indifferenter— i2ttjpnt«)  ota  6ooT^pai 
iBvixf  dvvTfieia,  nap^  kavroXi  rovrov  rifidr  eioaOoToov  toy  rpoTtov. 
This  has  been  yariousiy  translated ;  the  translation  given  in  the  text  repre> 
sents  the  original  literally.  This  account  is  followed  in  Eusebius  by  the 
mention  of  the  preservation  of  the  chair  of  St.  James,  at  Jerusalem ;  and 
the  particle,  ydp^  with  which  he  makes  the  transition,  shows  that  he  cou- 
lidered  the  practice  there  named  as  a  thing  usual  in  the  Church. 

■  Tov  doorijpiov  rpofcaior  ndOovi. 

*  To  doonipiov  TOV  6ravpov  dijpieZor^ 


AND  mAGES.  807 

ordered  this  very  inscription,  in  the  Latin  language,  to  be 
placed  on  the  base :  ^  By  this  saving  sign,  the  true  proof  of 
manly  resolution,  I  freed  your  city  from  the  yoke  of  the 
tyrant.'  " — H.  E.  I.  ix.  c.  ix.  See  also  De  Vita  Constcmt.  I.  i. 
c.  xl. 

Frequent  mention  is  made  by  Eusebius  of  various  images 
of  the  cross  used  under  Constantine,  and  it  vt^ill  not  fee  un- 
profitable to  cite  a  few  passages,  in  order  to  enable  the  reader 
to  understand  in  what  light  this  practice  was  viewed  by  this 
historian.  Having  described  {I.  i.  De  Vita  Const  c.  xxviii.) 
the  appearance  of  the  cross  to  Constantine,  he  says  in  the  next 
chapter :  "  The  emperor  said  that  he  doubted  within  himself 
what  this  appearance  could  be,  and  that  night  came  on  him 
whilst  still  pondering  and  busied  in  reflection;  that  then 
Christ  the  Son  of  God  appeared  to  him  during  his  sleep,  with 
the  sign  which  he  had  seen  in  heaven,  and  ordered  him  to 
make  a  representation  of  the  sign  which  he  had  seen  in  the 
heavens,  and  to  use  it  as  a  defence,  on  his  standards,  for  his 
armies."  Then  follows  a  description  of  the  Laharum.  In  c. 
xxiii,  Ihid,  he  tells  us  that  Constantine  sent  for  certain  Chris- 
tian priests  to  interpret  the  meaning  of  the  vision  and  sign : 
"  they  told  him  it  was  God,  the  only-begotten  Son  of  the  one 
and  alone  God ;  and  that  the  sign  which  he  had  seen  was  the 
symbol  of  immortality,  and  a  trophy  of  the  victory  over  death 
which  he  had  gained  when  he  came  upon  this  earth." 

In  the  second  book  {o.  v.)  he  introduces  the  pagan  Licinius 
as  scoffing  at  the  cross,  "  as  a  disgraceful  symbol  with  which 
Constantino  dishonored  his  army,"  and  then  goes  on  to  re- 
mark that,  in  the  battles  that  ensued,  complete  victories  were 
gained,  "the  saving  sign  being  advanced  in  front  of  the 
emperor's  armies  "  {c.  vi.)  "  For  wheresoever  this  sign  ap- 
peared the  enemy  fled,  and  the  victorious  soldiers  pursued. 
Which,  when  the  emperor  perceived,  as  soon  as  he  noticed 
any  division  of  his  troops  in  diflSculty,  he  ordered  the  saving 
sign  to  be  advanced  there  as  the  means  of  securing  victory, 
and  victory  instantly  followed  upon  his  order,  resolution  and 


308  HOLY  PICTUEBS 

strength,  by  a  kind  of  di^^ine  certainty,  being  added  to  the 
combatants  "  {c.  yii.)  In  chapters  viii.  and  ix.  he  states  that 
he  learnt  from  Constantino's  ovm  lips,  that  of  the  fifty  chosen 
to  carry  the  Loha/rum^  not  one  fell  that  clang  round  it ;  and 
he  adds,  that  he  had  it  from  the  same  authority,  that  the  staff 
which  bore  the  cross  received  the  weapons  aimed  at  the 
standard-bearer,  and  served  as  a  perfect  defence.  In  chaptar 
xvi.  he  notices  that  "Licinius,  having  discovered  by  facts, 
what  a  divine  and  inefEable  power  there  was  in  the  saving 
trophy,'  by  means  of  which  the  army  of  Constantino  had . 
learned  to  conquer,  ordered  his  soldiers  not  to  advance  on 
any  account  against  it,  nor  even  incautiously  to  cast  their 
eyes  up<Hi  it;  for  it  was  fearful  in  power,  and  his  eneniy 
fought  against  him."  In  the  third  book  (<?.  ii.),  having  re- 
marked that  Constantino  gloried  in  the  name  of  Christian,  he 
says :  ^'  At  one  time  signing  his  countenance  with  the  sav- 
ing sign,  at  another  glorying  in  the  victorious  sign  "  (c.  iii.) 
^^  He  also  on  a  lofty  tablet  placed  before  the  vestibule  of  his 
palace,  placed,  to  be  seen  by  all,  the  saving  sign  painted  as 
resting  on  his  head ;  but  that  enemy  and  adverse  wild  beast, 
which,  by  means  of  the  tyranny  of  the  ungodly,  had  vexed 
the  Church,  he  represented  under  the  shape  of  a  dragon  rush- 
ing headlong  down.  .  •  •  I  am  filled  with  wonder  at  the 
powerful  understanding  of  the  emperor,  who,  as  it  were,  by  a 
divine  inspiration,  symbolized  those  things  which  the  words  of 
the  prophet  had  long  before  proclaimed."  In  the  same  work 
(Z.  iii.  c.  xlix.)  he  says :  "  You  might  see  at  the  fountains,  in  the 
middle  of  the  market-places,  representations  of  the  Good 
Shepherd,  well  known  to  those  acquainted  with  the  divine 
word,  and  Daniel  with  the  lions,  fashioned  in  brass.  .  .  .  And 
so  great  was  the  love  of  God  that  possessed  the  soul  of  the 
emperor,  that,  in  the  noblest  chamber  of  the  royal  palace,  he 
fixed  up  the  symbol  of  the  saving  Passion,  and  this  the  godly 
emperor  seems  to  have  made  the  defence  of  his  empire." 


AND  IMAGES.  809 

"  The  emperor  honored  that  sign  which  brings  victory,  hav- 
ing learnt  by  experience  the  divinity  that  is  in  it.'  For  by 
this  he  subdued  the  hosts  of  hostile  troops ;  by  this  the  powers 
of  invisible  demonfl  are  troubled  (or,  expelled) ;  by  this  the 
vauntings  of  those  who  warred  against  God  were  repressed ; 
by  this  slanderous  and  impious  tongues  were  silenced ;  by  this 
barbarous  tribes  were  subdued ;  by  this  the  childish  follies  of 
superstitious  deceit  were  refuted ;  to  this  the  perfection  of  all 
good  things,  the  emperor,  as  if  paying  back. a  debt,  has  built 
in  every  part  of  the  earth  triumphal  monuments." — De  Lau- 
dib.  Constami.  c.  ix.  p.  740.* 

St.  Gbegoby  of  Nyssa,  Q.  C — See  the  remarkable  account 
of  the  image  of  the  cross  found  on  the  person  of  his  sister  St. 
Macrina,  given  under  "  Rdics^^^  from  L  ii.  De  Vita  St  Macrin. 
See  also  the  extract,  given  under  "  lielica^^^  from  his  Orat  de 
Theodora  M, 

St.  Gregory  of  Nazianzum,  G.  C. — ^^  White  and  shining 
robes  are  such  as  are  given  to  angels  when  they  are  repre- 
sented in  a  bodily  shape,'  this  being,  I  fancy,  a  symbol  of  the 
purity  of  their  nature." — T.  i.  Orat  xxiii.  p,  409.  See  the 
extract  from  St.  Basil,  De  Barl.  Jtf.,  given  under  "  Rdics?^ 

"  Trji  kv  avT(£  Be6rijTo%, 

*  Amongst  the  writings  assigned  by  some  to  Lactantius,  and  denied  to 
be  his  by  others,  occurs  a  short  poem,  entitled  De  Passione  Domini,  in  fa- 
vor of  which,  as  being  our  author's,  are  the  best  MSS.  and  very  eminent 
critics.     The  reader  is  referred,  for  a  summary  of  the  arguments  for  and 
against  its  authenticity,  to  Gallandius,  t.  iv.  Proleg.  pp.  xxvii.  xzviii. 
'*  Quisquis  ades,  mediique  subis  in  limina  templi, 
Siste  parum,  insonlemque  tuo  pro  crimine  passum 
Respice  me  .  .  .  heic  alma  salutis  imago  : 
Heic  tibi  sum  requies,  via  recta,  redemptio  yera, 
Vexillumque  Dei,  signum  et  memorabile  fati.  ,  . 
Flecte  genu,  lignumque  crucis  venerabtle  adara 
Flebilis;  innocuo  terramque  cruore  madentem 
Ore  petens  humili,  lacrymls  suflundesubortis." 
In  the  Prolegomena  referred  to  above,  a  verse  of  Commodian,  which  escaped 
my  notice  when  reading  the  third  volume  of  Gallandius,  is  cited,  of  the 
same  force  as  the  above, 

''  Cruciarium  Domini  si  noU  adorasti,  peristL" 
The  reference  given  by  Gallandius  is  to  Jnstr,  zicziL  482,  t  iii.  Galland. 
*X>Tay  TVJCQorroa  6oofiartxdoi. 


310  HOLY  PICTURES 

B.  Jebome  of  Jerusalem,  G.  C. — "  As  your  Scripture  no- 
where permits  you  to  adore  the  cross,  why  then  do  you  adore 
it  ?  Eeply  to  this  to  us  Jews  and  Greeks,  and  all  the  Gentiles 
who  put  tliis  question  to  you,"  Answer :  "  On  this  account, 
O  foolish  and  shameless  of  heart,  did  God  perhaps  permit 
every  nation  that  venerated  Him,  without  exception,  to  adore 
something  on  earth  that  was  the  handiwork  of  man,  that  you 
might  not  be  able  to  reclaim  against  Christians  in  the  matter 
of  the  cross,  and  the  veneration  (adoration)  of  images.'  As, 
therefore,  the  Jews  venerated  (adored)  the  ark  of  the  covenant, 
and  the  two  molten  images  of  gold  of  the  cherubim,  and  the 
two  tables  that  Moses  polished,  though  it  was  nowhere  per- . 
mitted  of  God  that  tliese  things  should  be  adored  or  wor- 
shipped, so  neither  do  we  Christians  worship  the  cross  as  God, 
but  as  showing  the  sincere  affection  of  our  souls  towards  Him 
that  was  crucified."  * — OaUand.  t.  vii.  p.  530 ;  ap.  S.  J.  Dor 
mmc.  I.  iii.  De  Imag.  t.  i.  p.  385. 

St.  J.  Chrysostom,  G.  C. — See  the  extract  from  t  vii.  Sbm, 
liv.  in  St.  Matt,  given  under  the  ^^  Sign  of  the  Cross  ;^^  also 
under  "  Inv.  of  Sai7itSy^  where  a  curious  extract  is  given  in 
the  margin  from  his  homily  De  St.  Melet. 

After  having  condemned  a  number  of  superstitious  practices 
in  use  amongst  Christians,  he  says :  "  Now,  that  amongst  Greeks 
(Gentiles)  indeed  these  things  should  be  done,  is  no  marvel, 
but  that,  amongst  those  who  worship  tlie  cross,*  and  have  been 
made  partakers  of  ineffable  mysteries,  and  who  hold  principles 
so  sublime,  this  unseemliness  should  prevail,  this  is  indeed  a 
matter  that  deserves  many  tears.     God  has  honored  thee  with 

>  H^pl  Tov  dravpovy  xai  rrji  rcSr  eixovoov  icpodxvvTfdeoD^, 
'  Ovx  oii  Seov  TOY  dravpov  ddnaZo/isOa,  dXXd  SsiXYvrre^  ri^ 
r^S  ipvxv^  i^fiGov  yyrfdtay  fCpoi  toy  dravpooOeYra  StdQedty.  So  St. 
Ambrose  :  **He  that  crowns  the  image  of  an  emperor,  honors,  in  fact,  him 
whose  image  he  has  crowned  ;  and  he  that  shows  contempt  to  the  emperor's 
image,  is  accounted  to  have  offered  an  insult  to  him  whose  image  he  has 
spat  upon.  The  Gentiles  adore  wood  because  they  think  it  the  image  of 
God  ;  but  the  invisible  image  of  God  is  not  in  what  falls  under  the  senses^ 
but  in  what  the  eye  sees  not."— T.  i.  In  P».  cxviii.  {Jod)^  n,  25,  p.  1005. 
■  napd  Toti  TOY  dravpoY  npodxvYovdi. 


'    AND  IMAGES.  311 

a  spiritual  anointing,'  and  dost  thou  defile  thy  child  with 
nrnd  ?  God  has  honored  thee,  and  dost  thou  dishonor  thyself  i 
And  when  thou  oughtest  to  inscribe  the  cross  on  his  forehead, 
— the  cross,  which  affords  an  invincible  security, — dost  thou 
put  this  aside,  and  fall  into  a  Satanic  madness?  .  .  .  How 
canst  thou  ask  for  the  seal  to  be  put,  by  the  hand  of  the  priest, 
where  thou  hast  been  smearing  the  mud  ?  Let  not  these  things 
be,  brethren ;  but,  from  earliest  childhood,  encompass  them 
with  spiritual  weapons,  and  instnict  them  to  seal  the  forehead 
with  the  hand ;  and  before  they  are  able  to  do  this  with  their 
(own)  hand,  do  you  imprint  upon  them  the  cross." — T.  x. 
Som.  xii.  in  1  Ep.  ad  Cor,  n.  7,  p.  126. 

"  Whilst  our  father's  house  is  burning,  we  are  slumbering 
in  a  deep  and  senseless  sleep.  Yet  whom  has  not  this  fire 
touched  ?  Which  of  the  images  (or,  statues)  that  stood  in  the 
Church  ? " '— r.  xi.  Horn,  x.  in  Ep.  ad  Ephes.  n.  %p.  89. 

St.  Asterius  of  Amasea,  G.  C. — "  Thence  I  went  to  the 
temple  of  God  to  pray  at  leisure ;  and  after  having  done  this, 
as  I  was  passing  hurriedly  through  one  of  the  porticoes,  I  saw 
there  a  certain  picture,  and  the  sight  of  it  completely  arrested 
me.  You  would  have  said  it  was  one  of  Euphranor's  skilful 
pieces,  or  of  one  of  those  old  painters,  who  raised  their  art  to 
so  great  eminence,  making  their  canvas  (tables)  well  nigh 
breathe  into  life.  Come,  if  you  please,  for  I  have  now  leisure 
for  the  narrative,  and  I  will  explain  the  painting  to  you.  .  .  . 
A  certain  holy  woman,  a  spotless  virgin,  had  consecrated  her 
virginity  to  God.  They  call  her  Euphemia.  By  a  tyrant  of 
that  time  persecuting  the  truly  religious,  shs  very  readily 
chose  to  encounter  death.  Her  fellow-citizens  and  associates 
,  in  the  religion  for  which  she  died,  admiring  her  as  a  resolute 
and  holy  virgin,  reverencing  her  sepulchre,  and  also  placing 
her  bier  near  the  temple,  pay  her  honor,*  celebrating  her  anni- 
versary as  a  common  and  crowded  festival.  .  .  .  And  the 
painter  also  has  piously,  by  his  art,  to  the  best  of  his  ability, 

'  Mtipoo.  «  Iloioov  dyaX/idraor  roor  ir  kxxXtfdiqL  idrojroor. 

•  Ti/idi  reXovdir  avr^.  .  '- 


812  HOLY  PICTURES 

represented  on  canvas  the  whole  histoiy,  and  placed  the  sa- 
cred spectacle  near  her  sepulchre.  And  the  beautiful  work  is 
as  follows.  The  judge  is  seated  aloft  on  his  tlirone,  looking  at 
the  virgin  intently  and  fiercely  .  .  .  there  are  the  magistrate's 
attendants,  and  numerous  soldiers,  and  men  with  their  writ- 
ing tablets  for  their  notes,  and  styles  in  their  hands,  one  of 
whom  has  raised  his  hand  from  the  wax,  and  looks  earn- 
estly at  the  virgin  who  is  being  questioned,  with  his  whole 
countenance  bent  towards  her,  aj9  though  bidding  her  speak 
louder.  .  .  .  The  virgin  stands  there  in  a  dark  robe,  indicat- 
ing her  wisdom  by  her  dress,  and  is  of  a  beautiful  counte- 
nance, as  the  painter  has  fancied  her,  but,  to  my  judgment, 
beautified  in  mind  by  her  virtues.  Two  soldiers  force  her  to- 
wards the  president  (archon),  one  dragging  her  forward,  the 
other  urging  her  from  behind.  .  .  .  One  of  the  soldiers  has 
seized  the  virgin's  head  and  bent  it  back,  and  presents  the  vir- 
gin's face  as  to  the  other  soldier,  in  a  favorable  posture  for 
punishment,  and  he  standing  by  her  has  dashed  out  her  teeth. 
.  .  .  Tlie  instruments  of  punishment  are  seen  to  be  a  mallet 
and  chisel.*  At  this  I  burst  into  tears,  and  my  feelings  in- 
tercept my  wordo.  For  the  painter  has  so  plainly  depicted 
the  drops  of  blood,  that  you  would  say  that  they  were  really 
flowing  from  her  lips,  and  would  go  your  way  sorrowing. 
After  this  there  is  a  prison,  and  again  the  venerable  virgin  in 
her  dark  robes  is  seated  alone,  stretching  out  both  her  hands  to 
heaven,  and  calling  upon  God,  the  helper  in  trouble ;  and  there 
appears  to  her  whilst  in  prayer,  above  her  head,  the  sign  which 
it  is  the  custom  of  Christians  both  to  adore  and  to  represent 
in  colors,*  a  symbol,  I  think,  of  the  passion  which  awaited 
iier.  The  painter  then,  a  little  further  on,  has  lit  up  in  an- 
other compartment,  a  vehement  fire  «  .  .  and  has  placed  her 
in  the  midst  of  it,  with  her  hands  stretched  out  towards 
heaven  ;  her  countenance  bears  on  it  no  sign  of  sadness ;  but, 

"  TipBrpoYy  lit.  auger. 

^Evxojuevp  6^  ravrp  tpaiverat  i^fckp  xegxxXif^  to  drffi^or,  c   67 
Xpi<iTtayoli  jtpodKvyeldOat  re  it£q>VH€  xai  kitty f>d(pe6^oci. 


AND  IMAGES.  813 

on  the  contrary,  is  lit  np  with  joy,  for  that  she  is  departing 
unto  a  blessed  and  incorporeal  life." — Comhefis,  t.  i.  Enar.  in 
Martyr.  jS.  Ewphem,  pp.  207-210.  See  also  in  the  last  of  the 
Photiom.  Excerpta,  the  usual  account  of  the  statue  erected  by 
the  Syrophenician  woman,  lb.  p.  286.  Also  for  some  curious 
customs  connected  with  pious  pictures  on  clothing,  &c.,  see 
his  sermon  In  DivU.  eft  Laaa/r.  Ibid.  p.  6. 

OENTUBY  V. 

St.  Augustinb,  L.  0. — Speaking  of  certain  writings  falsely 
ascribed  to  our  Saviour,  he  says:  "  When  they  wished  to  feign 
that  Christ  wrote  something  of  this  sort  to  His  disciples,  they 
reflected  to  whom  especially  it  would  be  most  readily  believed 
that  He  might  have  written,  as  to  persons  who  had  been  more 
familiarly  attached  to  Him,  unto  whom  this  matter  might  be 
fitly  entrusted  as  a  secret ;  and  there  occurred  to  them  Peter 
and  Paul :  I  suppose  they  saw  them  painted  together  with 
Him  in  many  places,*  for  Rome  is  accustomed  to  honor  with 
greater  solemnity  the  merits  of  Peter  and  also  of  Paul  on  ac- 
count of  their  martyrdom  being  on  the  same  day.  So  did  they 
indeed  deserve  to  err,  who  sought  for  Chrkt  and  His  Apostles, 
not  in  the  holy  writings,  but  on  painted  walls :  *  no  wonder  that 
forgOTS  were  deceived  by  painters." — T.  iiL  De  Consens. 
Evangelist.  Z.  i.  a  x.  n.  16,  col.  1253.  See  also  the  extract, 
given  under  "  Invocation  of  Sai/nta,^  from  T.  v.  8ei*m.  cccxvii. 
n.  6 ;  where,  however,  the  word  piotura  may  perhaps  mean 
the  lively  description  of  St.  Stephen's  death. 

Pbudkntius,  L.  0. — "  Whilst  on  my  journey  to  the  world's 
mistress,  Eome,  a  hope  sprang  up  within  me,  that  Christ 

'  Credo  quod  plnribus  locis  simtd  eos  cum  illo  pictos  viderent. 

*  Pictis  parietibus.  He  speaks  of  many  nominal  Christians  who  adored 
tombs  and  pictures:  ^'Nolite  mihi  coUigere  professores  nominis  Christian!, 
nee  professionis  suie  Tim  aut  scientes  aut  exhibentes.  .  .  .  Novi  multos 
esse  sepulcrorum  et  picturarum  adoratoires:  noTi  multos  esse  qui  luxurio- 
sissime  super  mortuos  bibant,  et  epulas  cadayeribus  exhibentes,  super  sepul- 
tos  seipsos  sepeliant  .  .  .  quos  et  ipsa  (Catholica  ecdesia)  condemnat,  et 
quos  quotidie  tanquam  malos  Alios  corrigere  studet.**— T.  i.  2>e  Jfor»&. 
Bed,  CaOk.  c  xxiv.  n.  75-6,  ool,  1168. 


814  HOLY  PICTURES 

would  be  triumphant.  I  was  lying  prostrate  on  a  tomb,  which 
a  sacred  martyr,  Cassian,  with  his  body  dedicated  (to  God) 
made  beautiful.  Whilst  with  tears  I  was  considering  within 
myself  my  wounds,  and  all  the  labors  and  bitter  pains  of  life, 
I  raised  my  face  upwards ;  there  was  before  me,  painted  in 
dark  colors,  the  representation  of  the  martyr,*  covered  with 
countless  wounds,  lacerated  in  every  limb,  and  with  the  skin 
minutely  punctured.  Around  him,  oh  sad  sight,  there  was  a 
countless  crowd  of  boys  who  with  their  pens  pierced  the 
wounded  limbs.  .  .  .  The  keeper  of  the  building  said,  in  an- 
swer to  my  inquiries,  *  That  which  thou  seest,  stranger,  is  no 
empty  or  idle  fable.  The  picture  tells  a  history  [after  the  well- 
known  history,  he  continues :]  These  are  the  circumstances 
which,  expressed  in  colors,  have  excited  your  wonder :  This  is 
Cassian's  glory.  If  thou  hast  any  just,  or  praiseworthy  desire, 
if  there  be  any  thing  that  thou  hopest  for ;  if  thou  be  inwardly 
troubled,  but  whisper  it.  The  most  glorious  martyr  hears,  be- 
lieve me,  every  prayer,  and  those  which  he  sees  deserving  of 
approval,  he  renders  effectual.*  I  then  ran  through  the  list  of 
my  secret  difficulties;  I  then  murmur  forth  my  desires,  and 
my  fears,  my  household  left  behind  in  hopes  of  future  good. 
I  am  heard.  I  visit  Rome  ;  I  am  successful ;  I  return  to  my 
home,  and  I  loudly  praise  Cassian." — OcJlamd.  T.  viii.  Hymn, 
ix.  pp.  452-3.  See  also  Z.  i.  con.  Symmachi  orationem^  465, 
466,  486-496.  See  also  his  description  of  the  painting  repre- 
senting the  martvrdom  of  St.  Hippolytus.-^^t^mar^,  Acta^  p. 
161,  V.  125,  et  seqq. 

St.  Pauunus  op  Nola,  L.  C,  .expostulates  with  Sulpicius 
Severus  for  having  placed,  in  the  baptistery  of  his  basilica,  a 
painting  representing  St.  Martin  of  Tours,  and  his  friend,  the 
writer  Paulinus.  "  Ton  did  right  to  have  a  painting  of  St. 
Martin  in  the  place  where  man  is  formed  anew ;  *  he,  by  a  per- 
fect imitation  of  Christ,  portrayed  the  image  of  a  heavenly 

>  Stetit  obyiam  contra : 

Fuels  colorum  picta  imago  martyris. 
*  Becte  enim  in  looo  ref ectionis  humanas  Martinus  pingitur. 


AND  IMAGES.  316 

being ;  and  thus  the  image  of  a  celestial  sonl  would  meet,  as 
an  object  of  imitation,  the  eyes  of  those  who  were  putting  off 
in  the  laver  the  old  man  of  earthly  form.  But  what  does  my 
picture  there,  I  who  neither  equal  children  in  innocence,  nor 
men  in  wisdom  ?" — Ep.  xii.  ad  Severum^  p,  191,  T.  ii.  JBib. 
Mojx,  SS.  PP.  See  also  the  rest  of  the  same  letter,  which 
will  be  found  filled  with  verses  for  inscriptions, — placed  in 
his  own  basilica,  and  intended  also  for  that  of  Severus, — 
under  various  paintings,  and  sundry  representations  of  the 
cross,  ooe  of  which  "  a  crowned  cross  is  painted  over  the 
door-way,''  and  two  others,  one  to  the  right  hand,  and  an- 
other to  the  left,  of  the  main  entrance  to  the  basilica." — P. 
193,  J  hid. 

In  one  of  the  poems,  given  by  Gkllandius,  St.  Paulinus  tells 
us,  that  a  thief  stole  "  an  image  of  the  cross,*  little  thinking 
that  it  would  prove  instead  of  his  treasure,  his  betrayer."  ^ts 
recovery  he  describes  as  effected  by  the  prayers  of  a  boy  to 
St.  YeUx.—C(irm.  Nat.  xi.  OaUamd.  T:  viii.  />.  215,  v.  381- 
600.* 

Theodoeet,  G.  C. — Having  spoken  of  the  veneration  in 
which  Saint  Simon  Stylites  was  held,  and  of  the  crowds  that 
flocked  to  him  from  all  parts,  not  only  of  Europe,  naming 
amongst  the  rest  the  British,  but  also  from  Asia,  he  says  :  "  as 
to  Italy,  it  is  superfluous  to  speak.  For  they  say,  that  he  has 
become  so  celebrated  in  mighty  Rome,  that  they  have  set  up 
at  the  entrances  to  all  the  workshops  small  images  of  him, 
deriving  (or  devising)  thence  to  themselves  a  kind  of  protec- 
tion and  safety,"* — T.  iii.  Hist.  Rdiq.  c.  xxvi.  p.  1272. 

"  Now  Greeks,  Romans,  and  Barbarians,  treat  of  as  God, 

'  Eligeret  pneds  speciem  cracis. 

*  The  entire  basilica  seems  to  have  been  adorned  with  paintings.  In  his 
Corm.  Nat,  ix.  he  tells  us  that  the  main  events,  both  of  the  Old  and  New 
Testament^  were  represented  ;  and  he  gives  us,  llnd.  pp,  289^,  a  list  and 
description  of  the  chief  among  them,  together  with  his  reasons  for  haying 
recourse  to  this  kind  of  ornament. 

■  *£1^  kr  d^adt  roU  rdor  kpyadrrfpimv  icponvXaioti  eixorai  avT(S 
fipaxeiai  dvaifrifyctt,  (pvXoK^  viva  6<pi6tv  avroli  xai  diftpccXeiav 
iyrsvQev  icopiQovrei. 


816  HOLY  PICTURES 

the  crucified,  and  venerate  the  eign  of  the  cross."' — T.  T. 
Curat  GriJBC.  Affect.  Disp.  ri.  p.  880. 

Soc?RATBS,  G.  C. — "  Afl  the  hymns  of  the  Oonsubstantialists 
were  seen  to  be,  in  .those  chantings  of  hymns  by  night,  accom- 
panied with  more  splendor, — ^for  he  (St.  John  Chrysostom) 
devised  silver  crosses,  which  supported  lighted  torches  of  wax, 
the  Empress  Eudoxia  furnishing  the  money  that  was  required 
for  them,  the  Arians,  &c." — H,  E.  Z.  vi.  <?.  viii^.  329.' 

SozoMEN,  G.  0. — Of  the  statue  said  to  have  been  erected  at 
Csesaraea-Philippi,  by  the  woman  spoken  of  in  the  Scriptures 
as  laboring  under  an  issue  of  blood,  he  says :  "  As  soon  as 
Julian  (the  apostate)  learnt  that  in  a  city  of  Phoenicia,  called 
Paneas,  there  was  a  remarkable  statue  of  Christ,  which  the 
woman  who  had  been  freed  from  her  infirmity,  dedicated  there, 
he  overthrew  it,  and  set  up  his  own.  But  a  sudden  fire  fell 
from  heaven,  and  tore  the  parts  about  the  breast  of  that  statue, 
and  threw  down  the  head  and  neck.  .  .  .  And,  from  that  day 
to  this,  it  has  stood  in  this  state,  covered  with  the  blackness 
caused  by  the  lightning.  But  as  to  the  statue  of  Christ,  the 
Pagans  of  that  time  dragged  it  away,  and  broke  it.  But  after- 
wards, the  Christians  having  gathered  the  pieces  together, 
placed  them  in  the  church,  where  they  are  even  now  preserv- 
ed."—Z?.  B.  L.  V.  c.  xxi.  p.  212. 

St.  Nilus,  G.  C. — He  gives  the  following  advice  to  Olym- 
pius,  who  was  about  to  build  a  church  in  honor  of  the  martyrs, 
and  who  proposed  to  cover  the  walls  with  hunting  and  fishing 
scenes,  so  as  to  represent  all  the  animal  creation,  and  to  erect 
therein  "  countless  crosses,"  and  "  images  of  plaster,' '  &c.  "  To 
what  you  have  written  I  will  answer,  that  it  would  be  trifling 
and  puerile  to  delude  the  eyes  of  the  faithful  with  the  things 
named  above,  but  it  would  be  the  act  of  a  solid  and  masculine 
mind  to  represent,  in  the  sanctuary  towards  the  east,  one,  and 

*  Tov  6rctvpov  rd  6TffJiBXoy  yBpaipovvH, 

*  Sozomen  giyes  a  similar  acoonnt :  '*  For  silver  imagee  of  crosses 
{dravpxov  apyvpd  &rfnetv^^  with  lighted  wax  torohes^  preceded  them.'* — 
E,  E.  Ih  Tiii.  c.  8,  p.  886. 


AND  IMA0Ea  817 

only  one  cross ; '  for  through  one  saving  cross  is  the  hnman 
race  saved,  and  to  the  hopeless  is  hope  everywhere  proclaimed. 
And  fill  the  holy  bnilding  on  every  side  with  the  histories 
contained  in  the  Old  and  Kew  Testament,  done  by  the  hand 
of  the  most  skilful  painter ;  *  in  order  that  they,  who  are  not 
acquainted  with  letters,  and  are  unable  to  read  the  divine 
Scriptures,  may  have  a  remembrancer  of  the  worthy  actions 
of  those  who  have  nobly  served  the  true  God,  and  be  excited 
to  emulate  the  glorious  and  celebrated  excellencies,  by  which 
they  despised  earth  for  heaven,  and  prized  things  invisible  above 
the  visible.  But  in  that  common  building,  when  divided  into 
many  and  various  chambers,  it  is  enough  that  each  chamber 
have  placed  in  it  the  precious  cross."  * — L.  iv.  Epi«t.  Ixi.  pp. 
491-92. 

Council  op  Chaloedon,  G.  C. — In  the  libellus  presented 
against  Ibas,  by  Samuel,  and  other  priests  of  Edessa,  there  is 
the  following  accusation,  ^^That  the  inheritances,  and  the 
first-fruits,  and  the  crosses  of  silver  and  of  gold  from  whatso- 
ever quarter  offered,  and  dedicated,*  he  (Ibas)  gathers  together 
and  sends  to  his  brother  and  his  relatives." — n.  viii.  coL.  650, 
r.  iv.  Labbe, 

CoimoiL  OP  Teent. — The  synod  declares,  "  That  the  images 
of  Christ,  of  the  virgin  mother  of  God,  and  of  other  saints,  are 
to  be  had  and  retained  especially  in  churches,  and  that  due 
honor  and  veneration  are  to  be  shown  them  ;  not  that  it  is  be- 
lieved that  any  divinity,  or  virtue  is  inherent  in  them,  on  ac- 
count of  which  they  are  to  be  worshipped,  or  that  any  thing 
is  to  be  asked  of  them,  or  that  trust  is  to  be  placed  in  images, 
as  of  old  was  done  by  the  Gentiles,  who  placed  their  hope  in 
idols ;  but  because  the  honor  which  is  shown  them  is  referred 

>  *^K  rcj7  iBpareiio  fiiv  xat^  draroXdi  .  .  .  era  xai  jnorov  rvntodaa 
dravpov, 

•  IIXrfp<S6ca  SvBey  xai  irBer  x^^P^  xaXXddrov  t^ooypatpov  ror 
vaoY  TOY  aytov, 

'  *Apxef6Bat  exadrov  dxldxor  leeiCT^yjuirat  rt/iiat  dravptS, 

•  Td  oOerSipcore  dvyeidqiBpofiBva^  xai  dvariBifiera  dzavpia 
Xpvddxai  dpyvpd  dwayofieva,  xaTa6dXX€Tat» 


818    \.  INVOCATION  OF 

to  the  prototypes  which  they  represent ;  bo  that  through  the 
images  which  we  kiss,  and  before  which  we  uncoyer  onr  heads, 
and  fall  down,  we  may  adore  Christy  and  yenerate  the  saints, 
whose  likeness  they  (the  images)  bear." — Seas.  zxr.  de  In- 
voe.S8. 


THE  DnrOCATION  OF  ANGELS  AND  SAINTS. 


pBOPOsrnoN  xix. 

CathcUos  are  perauaded  that  the  <mgeU  wnd  eaints  in 
heavefhj  replenished  with  charity  ^  pray  for  usy  the  feUow- 
met)iiers  of  the  latter  here  on  earth;  that  they  rejoice  in  our 
cofwersion  ;  that  seeing  Ood^  they  see  and  inow  in  Him  all 
things  suitable  to  their  hapjpy  stale  /  and  thxU  Ood  may  he 
inclined  to  hear  their  requests  made  in  our  hehalf  and  for 
iheir  sakes  may  grant  vs  many  favors^ — therefore^  we  believe 
thM  it  is  good  amd  profitable  to  invoice  their  intercession. 
Cam,  this  manner  of  invocation  be  more  injurious  to  Christ 
our  Mediator,  than  it  is  for  one  Christian  to  beg  the  prayers 
of  amother  here  on  earth  t  However y  CaihdUcs  are  not  taught 
so  to  rely  on  the  prayers  of  others  as  to  neglect  their  own  duty 
to  Oody  in  imploring  His  divine  assistance  and  goodness;  in 
mortifying  the  deeds  of  the  flesh  ;  in  despising  the  world  ;  in 
loving  and  serving  Ood  and  their  neighbors^  in  following  the 
footsteps  of  Christ  ov/r  Lord^  who  is  the  way^  the  truth^  and 
the  life:  to  whom  be  honor  and  glory  for  ever  and  ever. 
Amen. 

SCBIFTUBB. 

Tobias  xii.  12. — "  When  thon  didst  pray  with  tears  ...  I 
'Offered  thy  prayer  to  the  Lord." — Cf.,  Gen.  xix.  18-22 ;  xlviii. 
16-16. 

Zacharias  i.  10-13. — ^^  These  are  they  whom  the  Lord  hath 
sent  to  walk  through  the  earth.    And  t|iey  answered  the 


ANGELS  AND  SAINTS.  319 

angel  of  the  Lord,  that'  stood  among  the  myrtle  trees,  and 
said  :  We  have  walked  through  the  earth,  and  behold  all  the 
earth  is  inhabited,  and  is  at  rest.  And  the  angel  of  the  Lord 
answered,  and  said:  O  Lord  of  hosts,  how  long  wilt  Thou 
not  have  mercy  on  Jerusalem,  and  on  the  cities  of  Juda, 
with  which  Thou  hast  been  angry  ?  this  is  now  the  seventieth 
year.  And  the  Lord  answered  the  angel  that  spoke  in  me, 
good  words,  comfortable  words." 

2  Machab.  xii.  12-24. — "  Now  the  vision  was  in  this  man- 
ner: Onias  who  had  been  high-priest,  a  good  and  virtuous 
man,  .  .  .  and  who  from  a  child  was  exercised  in  virtues, 
holding  up  his  hands,  prayed  for  all  the  people  of  the  Jews : 
after  this  there  appeared  also  another  man,  admirable  for  age, 
and  glory,  and  environed  with  great  beauty  and  majesty :  then 
Onias  answering,  said :  This  is  a  lover  of  his  brethren,  and  of 
the  people  of  Israel ;  this  is  he  that  prayeth  much  for  the 
people,  and  for  all  the  holy  city,  Jeremias  the  prophet  of 
God." 

St.  Lake  xv.  10. — "So  I  say  to  yon,  there  shall  be  joy 
before  the  angels  of  God  upon  one  sinner  doing  penance."  * — 
Cf.  St.  Mate,  xviii.  10 ;  St.  Lake  xvi.  19-31 ;  HebrewB  i.  14. 

Apooalypae  i.  4-5. — "  Grace  be  unto  you  and  peace  from 
Him  that  is,  and  that  was,  and  that  is  to  come,  and  from  the 
se\^en  spirits  which  are  before  His  throne,*  and  from  Jesus 
Christ." 

Ibid.  viii.  3-4. — "And  another  angel  came,  and  stood  before 
the  altar,  having  a  golden  censer,  and  there  was  given  to  him 
much  incense,  that  he  should  offer  of  the  prayers  of  all  saints 
upon  the  golden  altar,  which  is  before  the  throne  of  God. 
And  the  smoke  of  the  incense  of  the  prayers  of  the  saints 
ascended  up  before  God,  from  the  hand  of  the  angel." — CJf. 
lb.  V.  8. 

On  the  reverence  shown  to  the  angels  and  saints  of  God, 
see  Gen.  xix.  1-2 ;  Numb.  xxii.  31 ;  Joeh.  v.  18-15.    Com- 

*  MeraroovvTt. 

*  Cf.  Apoc.  ilL  1,  y.  6»  Tii.  11 ;  Tobias  ziL  15;  ZaokariaB  iv.  10. 


820  INVOCATION  OP 

pore  also  sach  texts  as  Gen.  zxvl  4-6 ;  3  Emg$  xv.  4-5 ;  with 
MaU.  X.  41. 


THE  FATHEES. 


The  extracts,  abeady  given  nnder  ^^  BeUes^^  relate  to  the 
question  before  ns ;  in  as  mnch  as  they  will  be  found  to  sup- 
pose that  aid  accrues  to  us  from  the  departed  saints,  and  that 
a  due  honor  is  to  be  shown  them  by  us.  This  remark  applies, 
though  not  so  fully,  to  the  passages  cited  under  '^  Image^P 

OBHTUBY  n. 

St.  loKATnrs,  G.  0. — "  Subject  to  your  bishop,  as  to  the 
commandment,  and  to  the  presbytery  likewise  .  .  .  my  spirit 
be  your  expiation,  not  now  only,  but  when  I  shall  have  at- 
tained to  God."  ^—Ep.  ad  TraU.  n.  13. 

Chuboh  of  Antiooh. — Having  described  the  martyrdom  of 
St.  Ignatius,  the  epistle  continues :  "  We  were  eye-witnesses 
of  these  things  with  tears ;  and  we  passed  the  whole  night 
within  doors,  often  with  bendings  of  the  knee  and  prayer  call- 
ing upon  the  Lord  to  strengthen  us  who  had  been  weakened  by 

"  ^AyvH^BTB  i^MfSy  TO  kfidv  trevfia,  ov  fiovor  rvv,  aXXd  xai 
orar  Seov  kmvvx^*  Instead  of  rf^^y^ere,  Vossius  proposes  ayyt6fia^ 
and  Cotelerius  dyrH^tfTB ;  CheTallier  and  Wake  translate,  ''May  my 
soul,  by  your  expiation."  Ruchat  presenres  the  present  reading,  as  fol- 
lows :  '*  Pnriflez  votre  esprit,  qui  est  aussl  le  mien ;  et  non  seulement  il 
I'est  A  present,  mais  aussi  quand  j*aurai  obtenu  Dieu."— jip.  Jcteohaon  in 
heo.  The  following  extracts  from  Hermas'  F^tor,  regarding  angels,  de- 
serve to  be  recorded:  ''  Stand  fast,  therefore,  ye  that  work  righteousness  ; 
and  continue  to  do  it,  that  your  departure  may  be  with  the  holy  angels." — 
Via,  ii.  e.  2.  ''And  now,  says  he,  understand, .first  of  all,  what  belongs  to 
faith.  There  are  two  angels  with  man;  one  of  justice,  the  other  of  ini- 
quity."— Mand.  tI.  0.  2.  "  The  great  and  venerable  angel  whom  you  saw 
was  Michael,  who  has  the  power  over  this  people,  and  governs  them.** — 
SimiL  vili.  e.  8.  Similar  language  is  met  with  in  the  epistle  ascribed  to  St. 
Barnabas  :  "  Let  us  now  go  on  to  the  other  kind  of  knowledge  and  doc- 
trines. There  are  two  ways  of  doctrine  and  power  :  the  one  of  light,  the 
other  of  darkness.  But  there  is  a  great  deal  of  difference  between  these 
two  ways;  for  over  one  are  appointed  the  angels  of  God,  the  leaders  of  the 
way  of  light ;  over  the  other,  the  angels  of  Satan.  And  the  one  is  the 
Lord  from  everlasting  to  everlasting  ;  the  other  is  the  prince  of  the  time 
ef  unrighteousness." — £p.  Bam.  n.  18. 


ANGELS  AND  SAINTS.  821 

what  had  taken  place/  Having  fallen  asleep  for  a  little  while, 
some  of  VLB  saw  him  of  a  sudden  standing  by  ns  and  embrac- 
ing us,  whilst  others,  again,  saw  the  blessed  Ignatius  praying 
over  us.*  .  ,  •  And  we  have  made  known  to  you  the  day  and 
the  time  (of  his  martyrdom)  ;  in  order  that  being  assembled 
together,  we  may  communicate  with  the  champion  and  noble 
martyr  of  Christ,*  who  trod  under  foot  the  devil,  and  finished, 
according  to  his  Christ-loving  desire,  his  course,  in  Christ 
Jesus  our  Lord." — Martyr.  S,  Iffnatii,  n.  7. 

St.  Justin,  G.  C. — "Hence  we  have  also  been  called 
Atheists,  and  we  confess  that  we  are  unbelievers  (Atheists) 
of  such  pretended  gods,  but  not  of  the  most  true  (God),  and 
Father  of  righteousness  and  temperance,  and  of  the  other  vir- 
tues, and  of  a  God  in  whom  there  is  no  mixture  of  evil :  but 
both  Him,  and  the  Son  who  came  from  Him,  and  taught  us 
these  things,  and  the  host  of  the  other  good  angels  that  follow 
and  resemble  (Him,  or  them),  and  the  prophetic  spirit,  we 
venerate  and  adore,  honoring  in  reason  and  truth,  and  freely 
delivering,  to  every  one  who  wishes  to  learn,  even  as  we  have 
been  taught.''  * — A]^  i.  n.  6. 

'  nXrfpo^pop^at  Tovi  ddBereU  iffid%  knl  roK  Kpoyayovodtv,  may 
also  be  translated,  '*  To  certify  us,  who  were  weak,  in  regard  of  the  things 
(the  acceptable  martyrdom)  that  had  taken  place.** 

•  Of  W  lectXtr  kietuxonBYor  iffilv  ioopdSuBr  ror  iJtaxdpfioy  ^lyrd^ 
ttor. 

•  Kotra9y»M9r  r»  aBXifr^  xai  ytyyat^  fidpvvpu 

•  *AX\?  iHBiror  re,  xai  toy  nap?  avrov  viov  iXBorra  xai  StSd^- 
arra  iffidi  ravra,  xai  v6v  T£y  aXXtor  knotiiroor  xai  h^oiioiovuiytoy 
dya^^y  dyyeXooy  drparoy,  xyevfioc  re  to  npognfrtxdy  6efl6ueBa 
xai  itpo6xvyovMey,  Xoyop  xai  dXtfiHa  rtfidSyrei,  xai  leayri  fiovXo' 
lUyfip  naOely,  c^i  idtdajfirff^ey,  aqJboyooi  napadtdoYTBi.  For  some— 
for  they  are  only  some — of  the  methods  proposed  to  soften  or  explain 
away  the  force  of  St.  Justin's  words,  see  the  preface  to  the  Bmed,  Ed, 
P.  ii.  c.  iv.^.  xxxii.-iii.;  Cheyallier's  **Epi8tlea  of  Clement,^^  &c.,  pp, 
178-80;  Bishop  Kaye's  **  Account  of  the  Writings  and  Opinions  of  Justin 
Martyr^'"  pp.  64-5,  2d  ed.  Were  it  not  for  some  of  the  remarks  made  by 
those  writers,  it  would  be  useless  to  remark  that  6sp6fi^a  (venerate)  may 
refer  to  angels,  and  icpodxvyov^sv  (adore)  to  God.  Similar  or  stronger 
forms  of  expression  may  be  found  in  the  Old  Testament.  See,  for  an  ex- 
ample, J.  Parcdip,  {Chronicles)  xxix.  30-1.  Athenagoras,  whose  LegcUio 
pro  Christianis  resembles  St.  Justin's  Apologies  in  many  respects,  uses 


322  INVOCATION  OF 

St.  iKKNiEiTs,  G.  C. — "  As  Eve,  through  the  discourse  of  a 
(fallen)  angel,  was  seduced  so  as  to  flee  from  God,  having 
transgressed  His  word ;  so  also  Mary,  through  the  discourse 
of  a  (good)  angel,  was  evangelized  so  as  to  bear  God,  being 
obedient  to  His  word.  And  if  Eve  disobeyed  God,  yet  Mary 
was  persuaded  to  obey  God,  that  the  virgin  Mary  might  be- 
come the  advocate  of  the  virgin  Eve/  And  as  the  human 
race  was  bound  to  death  through  a  virgin,  it  is  saved  through 
a  virgin ;  the  scales  being  equally  balanced ; — virginal  dis- 
obedience by  virginal  obedience."  * — Adv.  JTwres.  L.  v.  o.  xix. 
p.  316. 

somewhat  similar  language ;  and  Barbeyrac  reproaches  him  with  lead- 
ing his  readers  to  look  upon  angels  as  a  kind  of  inferior  deities,  in  the  fol- 
lowing passage:  *'  Who,  then,  will  not  be  confounded,  when  he  hears  those 
called  atheists  who  proclaim  the  Father  God,  and  the  Son  God,  and  the 
Holy  Ghost,  and  who  point  out  both  their  power  in  oneness,  and  their  dis- 
tinction in  order?  And  not  in  these  is  our  theological  diTision  confined 
{^al  ovx.  inl  rovroii  to  BeoXoj^ixov  ^fidav  tdrarat  fi^po^) ;  but 
we  also  acknowledge  a  multitude  of  angels  and  ministers,  whom  God,  the 
Maker  and  Creator  of  the  world,  has,  through  the  Word  that  is  from  Him, 
distributed  and  arranged  to  be  both  about  the  elements  and  the  heavens, 
and  the  world.  And  the  things  therein,  and  the  good  regulation  thereof." — 
Legal,  pro  Christian,  n.  10  ;  cf.  lb,  n.  24.  The  expression  OeoXoxtxdv, 
as  applied  to  angels,  is  the  one  found  fault  with  ;  and  it  must  be  granted 
that  its  ordinary  meaning  is  something  relating  to  God.  It  is  used  in  this 
sense,  as  it  seems  to  me,  in  the  following  places,  by  Athenagoras:  n.  13,  O. 
p.  289;  n.  18,  B.  p.  294;  n.  19,  p.  294,  JE.,  where,  in  the  space  of  three  lines, 
it  signifies  to  deify,  and  to  discourse  of  God,  n.  20,  p.  295,  G.  So  also  St. 
Justin,  Cohort,  ad  Qrcec  n.  8,  p.  9,  A.;  n.  22,^.  22,  E,,  where  it  may  mean 
to  discourse  of  divine  things,  to  play  the  theologian,  though  the  context 
seems  to  limit  the  phrase  to  discourse  concerning  God.— Dia/.  eum  Tryph. 
n.  56,  p,  152,  E.f  where  it  means,  to  give  the  title  &e6%,  Gktd  ;  lb.  n.  113, 
p,  206,  B,,  where  it  signifies  to  discuss  divine  or  sacred  things,  to  play  the 
theologian.  Tatian  uses  BeoXoyetr,  as  we  use  to  deify,  and,  I  believe,  in 
this  sense  only.  Clement  of  Alexandria  uses  the  word  several  times : 
Cohort,  ad  Gent,  n,  6,  p.  61;  Strom,  I.  iv.  n.  i.  p.  564;  lb.  2.  v.  n.  4,  p,  657; 
lb.  p.  658  ;  lb.  n.  8,  p,  676,  where  the  meaning  is  much  the  same — ^viz., 
something  relating  to  God. 

>  Et  si  ea  inobedierat  Deo,  sed  hado  suasa  est  obedire  Deo,  uti  Virginia 
Bvae>  virgo  Maria  fieret  advocata.  The  word  advocaiio  occurs  in  L.  iii.  c. 
18,  n.  7;  I.  iv.  c.  84,  n.  4,  in  the  sense  of  patronage;  and  advoccUos,  in  I,  iiL 
0.  23,  n.  8,  in  much  the  same  meaning. 

'  £t  quemadmodum  adstrictum  est  morti  genus  humanum  pervirginem, 
salvatur  per  virginem :  aequa  lance  disposita,  virginalis  inobedientia  per 
Yirginalem  ottedientiam.    In  this  passage  St.  Iren»us  seems  to  be  imi* 


ANGELS  AND  SAINTS.  323 

Olebcbnt  of  Alexandbia,  G.  C. — "  The  gnostic  (or  perfect 
Christian)  also  prays  together  with  angels,  as  being  abeady 
the  equal  of  angels ;  nor  is  he  ever  out  of  the  holy  guardian- 
ship, even  though  he  may  pray  alone,  he  has  the  choir  of  the 
holy  ones  standing  by." ' — St/rom.  Z.  vii.  j?.  879. 


tatiag  the  following  place  of  St.  Justin's  Dial,  cum  Try.  n.  100:  '<  Through 
a  yitgin  He  was  made  man,  in  order  that  even  hj  the  way  (dt'  fji  ^ov) 
that  disobedience,  by  the  serpent,  took  its  rise,  even  by  that  same  way  (xai 
dtd  ravTTfi  r^S  odov)  it  might  alftO  receive  its  destruction  (or,  dissolution). 
For  Eve,  being  a  virgin  and  incorrupt,  having  conceived  the  word  from 
the'serpent,  brought  forth  disobedience  and  death.  But  Mary  the  virgin, 
having  received  faith  and  gladness,  when  the  angel  Ghibriel  evangelized  her 
that  the  Spirit  of  the  Lord  would  come  upon  her,  and  the  power  of  the 
Most  High  overshadow  her  .  .  .  answered.  Be  it  done  to  me  according  to 
27iy  toord,**  I  will  add  another  similar  passage  from  St.  Irenieus :  "  Mary 
the  virgin  is  found  obedient,  saying,  Behold  Thy  Tumdmaidy  0  Lord,  be  it 
done  to  me  aecordi'ng  to  Thy  toord:  but  Eve  disobedient,  for  she  did  not 
obey,  even  when  still  a  virgin.  As  Eve,  having  Adam  for  a  husband,  but 
being  still  a  virgin  . .  .  becoming  disobedient,  became  both  to  herself  and  to 
the  whole  human  race  the  cause  of  death  (et  sibi  et  universe  generi  humano 
causa  facta  est  mortis) ;  so  also  Mary,  having  her  predestined  husband, 
and  nevertheless  a  virgin,  be.ing  obedient,  became  both  to  herself  and  to  the 
whole  human  race  the  cause  of  salvation  (obediens,  et  sibi  et  universo 
generi  humano  causa  facta  est  salutis)  .  .  .  and  thus  the  knot  of  Eve's  dis- 
obedience was  untied  through  Mary's  obedience ;  for  what  the  virgin  Eva 
tied  through  unbelief,  that  the  Virgin  Mary  unloosed  through  faith  (quod 
enim  alligarit  virgo  Eva  per  incredulitatem,  hoc  virgo  Maria  solvit  per 
fidem)."— ii<2if.  MtBres.  I.  iii.  e,  28,  jop.  210-30. 

>  M«r'  dyyiXoav  evx^Tai  .  .  ,  ov6k  H<o  leork  rrfi  dyiai  tppovpdi 
ytrerai . .  .  rdv  rtSr  dytaov  xopor  dvyidrd/isroy  ix^t,  Clement  also 
speaks  of  angels  as  presiding  over  nations  and  cities,  and,  **  perhaps,  deputed 
as  guardians  to  every  human  being."— iS/rom.  /.  vi.  n.  17,  p.  882;  see  also 
Strom.  I,  vii.  n.  17,  p,  832.  He  seems  to  assert  (Strom.  I.  v.  n.  14,  p.  701), 
that  each  individual  has,  without  doubt,  his  own  angel  guardian  ;  and  fur. 
ther,  that  they  strive  to  "make  each  one  better." — Strom.  I.  vii.  p.  890  ; 
and  that  rank  above  rank  are  they  placed  to  guard  us. — Ibid.  p.  8S3 ;  and 
lastly,  that  angels  attend  on  man,  on  his  ascension  to  heaven. — Strom.  I.  iv. 
n.  18,  p.  616.  In  Tertullian,  also,  we  meet  with  numerous  offices  assigned 
to  angels  in  connection  with  man.  See  Be  Anima,  n.  87  ;  Be  Spectac.  n. 
27.  He  also  has  the  following  contrast  between  Eve  and  the  Blessed 
Virgin  :  **  The  word  originator  (ledificatorium)  of  death  had  insinuated 
itself  into  Eve,  yet  a  virgin;  the  Word  of  God,  the  builder  up  of  life,  was  to 
be  introduced  into  a  virgin  also;  that  what  through  this  sex  had  passed  into 
perdition,  might,  through  the  same  sex,  be  brought  back  to  salvation.  Eve 
had  believed  the  serpent;  Mary  believed  the  angel:  wHat  the  former,  by  be- 
lieving, transgressed,  the  latter,  by  believing,  blotted  out  (quod  ilia  cre- 
dendo  deliquit,  haec  credendo  delevit)." — Be  Came  Christi,  n.  xvii.  p.  821. 


824  INVOCATION  OP 


OKSTUBY  in. 


Obigen,  G.  C. — "  But  not  the  high  priest  (Jesus  Christ) 
alone  prays  with  those  who  pray  sincerely,  but  also  the  omgds 
who  rejoioe  in  heaven  upon  OTte  sinner  who  iapemtentj  raore 
than  upon  ni/nety-nme  just  who  need  not  penUenoe^  as  also  the 
souls  of  the  saints  who  have  already  fallen  asleep ; '  which 
things  are  manifest,  from  Kaphael's  offering  up  to  God  the 
rational  service  of  Tobias  and  Sara.  For,  after  the  prayer  of 
both,  the  Scripture  saith,  The  prayer  of  them  doth  was  heard 
in  the  sight  of  the  glory  of  the  great  Raphady  and  A^  was  sent 
to  heal  them  both  {Tobias  iii.  24).  Moreover,  the  same 
Raphael,  when  showing  what,  as  a  messenger,  he  had  done 
towards  both,  agreeably  to  God's  appointment,  says.  And  now 
w/ien  tJu>u  didst  pray  and  thy  wife  Sara,  J  offered  the  memo- 
rial of  your  prayer  before  the  holy  one ;  and  after  a  few 
words :  J  am  Raphael,  one  of  the  seven  angels  who  ca/rry  up 
(the  prayers  of  the  saints),  (md  enter  into  the  presence  of  the 
glory  of  the  holy  one.  Wherefore,  according  to  the  word  of 
Raphael :  Prayer  is  good  with  fasting  and  ahns  and  righteous- 
ness. Also,  as  in  the  Machabees ;  Jeremias  appeared  admir- 
able for  a^e  (gray  hairs)  and  glory,  and  he  stretched  forth  his 
right  hand,  and  gave  to  Judas  a  sword  of  gold  (2  Maoh.  xv.) ; 
to  whom  another  departed  saint  gave  testimony :  This  is  he 
ihatprayeth  much  for  the  people,  and  the  holy  dty,  Jeremias^ 
the  prophet  of  Ood^  For  it  is  also  unreasonable, — since  know- 
ledge is  shown,  in  the  present  life,  to  the  worthy,  through  a 
glass  and  in  a  dark  manner,  but  then  made  manifest /ao0  U> 
face, — not  to  reason  by  analogy  with  regard  to  the  other 
virtues  also,  especially  as  what  is  laid  up  beforehand  in  this 
life  is  then  really  perfected.  But  one  of  the  principal  virtues, 
according  to  the  divine  word,  is  charity  towards  our  neighs 
bor,  which  we  must  needs  think  is  felt,  by  the  departed  saints, 
towards  those  who  are  struggling  in  life,  more  exceedingly 

*  Ai  re  r<Sy  icpoxexotufmiytor  dyitoy  ipvxcti, 

*  For  the  same  statement  and  proof,  see  T,  iv.  In  Joann.  L  xiii  n.  67, 
p.  273. 


ANGELS  AND  SAINTS.  825 

I 

than  by  those  who  are  yet  in  human  infinnity,  and  are  bnt 
struggling  together  with  those  who  need  aid.  Not  here  only 
is  it  fulfilled  in  those  who  love  the  brethren,  If  one  member 
9^iffer^  aU  the  members  suffer  with  it^  cmd  if  one  member  be 
honored,  all  the  membere  rejoice  with  it  (1  Cor.  xii.),  for  it  is 
also  suitable  to  the  love  of  those  who  are  out  of  this  lif e,  to 
say :  27ie  care  of  aJl  the  chwches:  who  is  weak,  and  I  amnot 
weak  f  who  is  soandalisedj  and  lam  not  on  fire  f  (2  Cor.  xi.) 
,  .  .  How  many  angels,  probably,  ministering  to  Jesus,— j-who 
wishes  to  collect  the  children  of  Israel  one  by  one,  and  to 
assemble  those  who  are  dispersed,  and  who  saves  those  who 
fear  and  call  on  Him, — labor  with  Him,  more  than  the 
Apostles,  to  the  increase  and  enlargement  of  the  Church,  so 
as  that  some  of  the  angels  are  called  by  John  presidents  of  the 
churches  ?  For  not  in  vain  do  the  angels  of  God  ascend,  and 
descend  upon  the  Son  of  man;  conspicuous  by  their  eyes 
illuminated  "inth  the  light  of  knowledge,  even  during  the 
very  time  of  prayer  reminded,  by  Him  who  is  supplicated,  of 
what  things  he  who  prays  stands  in  need,  they  effei^t  what 
they  are  able,  as  having  received  a  general  commission.  But 
we  must  use  some  such  similitude  as  this,  in  this  matter,  in 
order  to  show  forth  what  is  meant  by  us.  Suppose  that  there 
stand  by  one  who,  laboring  under  ill  health,  is  praying  dili- 
gently, an  upright  physician  who  knows  in  what  way  to  treat 
the  illness,  regarding  which  that  man  offers  up  his  prayer ;  it 
is  manifest  that  he  will  be  moved  to  cure  him  who  prays : 
probably  not  without  cause  surmising,  that  this  is  also  the  de- 
sign of  God  who  has  hearkened  to  the  prayer  of  the  suppliant 
for  the  removal  of  the  sickness.  Or,  suppose  one  of  those  who 
possess  in  abundance  the  necessaries  of  life,  should  hear  the 
prayer  of  a  poor  man  who  puts  up  his  supplication  to  God 
even  for  the  necessaries  (of  life) ;  it  is  evident  that  tliis  man 
also  will  accomplish  for  the  poor  man  the  object  of  his  prayer, 
becoming  the  minister  of  the  will  of  the  Father,  who  brought 
to  the  same  spot,  at  the  time  of  that  prayer,  one  who  was  able 
to  minister  to  the  suppliant,  and  one  who,  on  account  of  the 


826  INVOCATION  OP 

readinesB  of  his  disposition  is  unable  to  overlook  the  man  who 
stands  in  need  of  such  things.  Wherefore,  as  these  things 
when  they  happen,  are  not  to  be  thought  to  happen  by  chance, 
— he,  who  has  numbered  afl  the  hairs  of  the  head  of  the  saints, 
bringing  harmoniously  to  the  spot,  at  the  time  of  that  prayer, 
one  who  will  be  to  the  suppliant  the  minister  of  his  bene- 
ficence, attentively  listening  to  him  who  prays  with  faith, — bo 
are  we  to  account  that  at  times  the  presence  of  the  angels,  who 
/  are  overseeing  and  ministering  to  God,  is  brought  about  for 
such  a  one  who  is  praying,  that  they  may  conspire  with  him  for 
those  things  which  the  suppliant  has  been  deemed  worthy  of 
(or,  has  prayed  for)/  Yea  also  the  angel  of  each  one,  even  of 
the  little  ones  in  the  Church,  both  prays  with  us,  and  acts  with 
us  in  the  things  about  which  we  pray,  as  far  as  is  possible/'  * 
— T.  i.  De  OrcUione,  n.  id.  pp.  213-15. 

**  Wherefore,  it  is  not  unfitting  to  offer  up  supplicationj  and 
ifUercession  and  thanksgiving  (1  Tim.  ii.)  to  the  saints ; '  and 
two  of  these,  I  mean  intercession  and  thanksgiving^  not  to  the 
saints  only,  but  also  even  to  men  ;  but  supplication  to  saints 
only,  should  any  one  discover  a  Paul,  or  a  Peter,  that  they 
may  aid  us,  making  us  worthy  to  attain  to  the  power  bestowed 
on  them  for  the  forgiveness  of  sins :  unless  perhaps,  although 
one  be  not  a  saint,  but  we  have  injured  him,  it  be  granted 
us,  when  we  have  become  sensible  of  the  offence  committed 
against  him,  to  supplicate  such  a  one,  to  bestow  forgiveness  on 
us  who  have  been  guilty  of  the  injustice.  But  if  these  are  to 
be  offered  up  to  holy  men,  how  much  more  is  thanksgiving  to 
be  made  to  Christ  who  has,  by  the  will  of  the  Father,  bene- 
fited us  so  greatly  ? 

"  Yea,  if  we  understood  what  at  times  prayer  is,  no  prayer 
would  be  offered  up  to  any  thing  begotten,  not  even  to  Christ 
Himself,  but  to  the  alone  God  and  Father  of  all  things,  to 

•  ISvvEvx^Tat  re  ^ulv  xcU  dvfiifpccrrei  kr  otS  dwaror  i6rt  Kepi 
aov  evxofieBa, 

*  Hy^iot^:  so  Bentlej,  as  the  context  clearlj  requiree. 


ANGELS  AND  SAINTS.  827 

whom  also  the  Saviour  Himself  prayed,  as  we  have  said  be- 
fore, and  to  whom  He  teaches  us  to  pray." — 3id.  n.  xiv. 
p.  221. 

"  The  place  of  prayer,  the  spot,  that  is,  in  which  the  faith- 
ful assemble  together,  has  something  pleasing  unto  profit,  as 
it  is  likely  that  the  angelic  "powers  are  present  at  the  assem- 
blies of  the  believers,  and  the  power  of  our  Lord  and  Sa- 
viour, yea  too  even  of  the  holy  spirits,  and  I  think  too  even 
of  those  who  have  already  fallen  asleep,  and  undoubtedly  also 
of  those  who  are  still  living,  even  though  the  how^  is  not  easy 
to  declare.  And  as  regards  the  angels  it  may  be  established 
thus :  J^  the  angd  of  the  Lord  encamp  rotmd  about  them 
that  /ear  JSim,  and  shall  deliver  them  {Ps.  xxxiii.  8).  And 
Jacob  speaks  truly,  not  concerning  himself  only,  but  also  re- 
garding all  devoted  to  God,  saying  to  him  who  understands : 
The  angel  that  delivered  me  from  all  evils  ;  it  is  likely  that 
when  many  are  assembled  together  sincerely  unto  the  glory  of 
Christ,  that  the  angel  of  each  one  encamps  a/rownd  each  of 
those  that  fear ;  with  that  man,  that  is,  whom  he  has  been  en- 
trusted to  guard  and  minister  to ;  so  as  to  be,  where  the  saints 
are  assembled,  a  twofold  Church,  one  of  men,  and  another  of 
angels.  And  if  Baphael  declares,  that  he  had  offered  up  the 
prayer  of  Tobias  alone  a,s  a  memorial^  and  after  his  that  of 
Sara  .  .  .  what  is  to  be  said  of  many,  in  the  same  mind  and 
the  same  sentiment  concurring  and  forming  one  body  in 
Christ?  .  .  .  But  as  the  power  of  Jesus,  and  the  spirit  of  Paul, 
and  of  such  as  he,  and  the  angels  of  the  Lord,  that  encamp 
round  about  each  of  the  saints,  concur  with,  and  come  to- 
gether with,  those  who  are  assembled  in  sincerity,  so  is  it  to 
be  looked  to,  lest  if  one  be  unworthy  of  a  holy  angel,  he  de- 
liver himself  up  to  an  angel,  the  devil,  through  the  sins  which 
he  commits  against  the  law." — Ibid.  n.  xxxi.  p. 


*  There  is  scarcely  a  treatise  or  homily  of  Origen's  which  does  not  in- 
troduce the  angels  or  saints  as  interfering  for  man's  benefit.  Besides  the 
statements  contained  in  the  extracts  giren  in  the  text,  Origen  asserts  that 
angels  lead  the  soul,  after  death,  to  the  place  appointed  for  it,  whether  of 
comparative  happiness  (/.  ii.  Horn,  ix.  in  Levit,  n.  4,  p,  288),  or  of  direct 


328  INVOCATION  OF 

"  For,  as  they  who,  according  to  the  law  of  Moses,  assisted 
at  the  altar,  seemed  through  the  blood  of  oxen  and  of  goats 
to  minister  remission  of  sins,  so  the  souls  of  those  who,  for 
the  sake  of  the  testimony  of  Jesus,  have  been  smitten  with  the 
sword,  do  not  stand  in  vain  at  the  altar  in  the  heavens,  minis- 
tering, to  those  who  pray,  remission  of  sins."  * — T,  i.  Exhort, 
a^  Martyr,  n.  xxx,j>.  293. 

"Let  us  consider  that  saying.  The  voice  of  thy  hrother*a 
blood  crieth  to  me  from  the  earth  {Gen  iv.  10),  as  spoken  of 
each  of  the  martyrs ;  the  voice  of  whose  blood  crieth  unto  Gk)d 
from  the  earth.  Perchance  also,  as  we  were  purchased  by  the 
precious  blood  of  Jesus,  when  Jesus  had  received  the  nams 
which  is  above  every  name  {Philip,  ii.  9),  so  may  some  be 
purchased  by  the  precious  blood  of  the  martyrs."  * — T,  i.  Egy 
Kort,  ad  Martyr,  n.  1.  p,  309.  A  similar  passage  occurs  in 
his  Ilom,  xxiv.  in  Numer. 

"  If  we  wish  that  there  be  a  multitude  of  those  whom  we  de- 
sire to  be  kindly  disposed  towards  us,  we  learn  that  ten  thou- 
sand  times  a  hundred  thovsand  stand  before  hhn^  and  Huxur 
saiiSs  of  thousands  minister  to  him  {Dan.  vii.),  who,  regarding 
as  relatives  and  friends  those  who  imitate  their  piety  towards 
God,  co-operate  in  the  salvation  of  those  who  call  upon  God, 
and  pray  sincerely,  appearing  to  them,  and  thinking  that  they 

punishment  (t.  i.  Ep.  ad  Afrit,  n.  7,  p.  18);  that  they  preside  over  churches, 
kingdoms,  as  also  are  guardians  to  each  individual  (f.  i.  h  ii.  Bt  Prindp.  n. 
7,  p.  108  ;  De  Orat.  n.  28,  p.  253,  et  passim).  '<  There  is  at  present  beside 
each  of  us  a  good  angel,  an  angel  of  the  Lord,  that  he  may  admonish,  and 
guide,  and  daily  see  the  face  of  the  Father  who  is  in  heaven:  to  correct  our 
acts,  and  to  supplicate  for  mercies,  as  the  Lord  indicates  in  the  Gospel. 
And  again,  according  to  what  John  writes  in  the  Apocalypse,  over  each 
church  in  general  there  presides  an  angel,  who  either  receives  praise  for  the 
good  deeds  of  the  people,  or  blame  for  their  transgressions." — T.  iL  Horn. 
XX.  in  Numer.  p,  850. 

'  Jiaxovovdai  roli  evxofi^vmi  aipeetr  dfiaptTffidrwr. 

*  OvToai  Tco  rifiiop  atfiart  raSv  fio^pTvpeor  dyopa^eff^orrcn  rtyii. 
In  the  same  treatise  (n.  87-8,  p.  299),  he  exhorts  Ambrose  not  to  shrink 
from  martyrdom  through  anxiety  for  his  wife  and  children,  since,  if  he 
suffered  martyrdom,  he  would,  ''by  becoming  the  friend  of  God,  have 
greater  power  to  help  them."  For,  "  then  thou  wilt  love  them  with  more 
perfect  knowledge,  and  wilt  pray  for  them  with  greater  wisdom." 


ANGELS  AND  SAINTS.  329 

ought  to  obey,  and,  as  though  by  some  compact,  to  come,  for 
the  benefit  and  salvation  of  those  who  are  praying  to  God,  to 
whom  they  also  pray.  For  they  wre  all  ministering  spiritSy 
&c.  {Hebr.  L  14).  Jesus  has  taught  us  not  to  despise  the  little 
ones  in  the  Church,  saying,  that  their  cmgeU  alwaya  see  the 
face  of  my  Father j  who  ia  in  hewven^ — T.  L  Contr.  CeU.  I.  viii. 
n.  34,  pp.  766-7. 

^'  The  one  God  who  is  above  all  things  is  to  be  propitiated 
by  us,  and  Him,  who  is  propitiated  by  piety  and  every  virtue, 
we  are  to  supplicate  to  have  us  in  mercy.  But  if  Celsujs  will 
have  it  that,  after  the  God  who  is  above  all,  there  are  certain 
others  to  be  propitiated,  let  him  understand  that  as  the  motion 
of 'the  shadow  accompanies  the  motion  of  the  body,  so  the 
having  the  God  who  is  above  all  propitious,  is  followed  by 
having  all  the  angels  beloved  of  Him,  and  souls,  and  spirits, 
propitious.  For  they  also  know  who  are  worthy  of  the  di- 
vine bounty ;  and  they  too  become  not  only  propitious  to  the 
worthy,  but  they  also  co-operate  with  those  who  wish  to  serve 
the  God  who  is  above  all  things,  and  propitiate  (Him),  and 
pray  with  them,  and  supplicate  with  them,'  in  so  much  that 
we  dare  assert  that,  with  men  who,  deliberately  preferring  the 
better  things,  pray  unto  God,  myriads  of  sacred  powers,  though 
uncalled,  join  them  in  prayer ;  they  furnish  (aid)  ako  to  our 
mortal  race,  and,  so  to  speak,  fight  with  them,*  on  account  of 

'  Ov  novcY  xai  avroi  ev^svet^  rdti  d^toii  yiYoyvaty  dXK,d  xai 
6vuitparrov6t  .  .  .  xai  k^BvuBvi^ovTaif  xai  durevzoyrai,  xai  dw" 
a^tovdtv. 

*'*£l6rB  roXfiav  iffidi  Xeyeiv,  ort  ,  .  .  Bvxo^ivoii  r£  0eq5,  nvpiat 
odai  axXrjrot  dvvevxovrat  Svvdueti  iepai'  6vnnapixov6t  r(3  ,  ,  . 
^fitSr  yivet,  xai  {Jv^  ovrooi  Bikoa)  dvvaynoytovdat.  The  following, 
which  oconra  in  the  same  work,  also  deserres  notice  :  **  Celsns  thinks 
that,  'from  our  venerating  (Bpf;6xevety),  together  with  God,  His  Son,  it 
follows  that,  according  to  us,  not  God  alone,  but  His  ministers  also,  ought 
to  be  worshipped  {OepaieevedSai),  Now  if  indeed  he  meant  those  who, 
after  the  Only-begotten  of  God,  are  truly  the  ministers  of  God,  Gabriel, 
and  Michael,  and  the  other  angels  and  archangels,  and  argued  that  these 
ought  to  be  worshipped  {ravrovi  eXeye  6ely  BepaieevedBat),  perhaps,  after 
having  carefully  explained  what  is  meant  by  his  worshipping  (idoss  ay  rd 
KBpi  rov  Bepaieevety  avrov  ixxaBifpayrei,  ''thoroughly  cleansed ")» 
and  the  actions  of  the  worshipper,  we  might  have  said  upon  this  subject— 


830  INVOCATION  OF 

those  demons  whom  they  see  banded  and  struggling  against 
tlie  salvation  of  those  especially  who  have  devoted  themselves 
to  God."— r.  i  Contra  CeUum,  I.  viii.  n.  64,  jjp.  789-90. 

"  Who  doubts  that  all  the  holy  fathers  both  aid  us  by 
prayers/  and  confirm  and  exhort  us  by  the  examples  of  their 
deeds,  yea  also  by  their  books,  through  the  things  which  they 
left  written  for  us  as  a  memorial,  teaching  and  instructing  us 
how  to  fight  against  adverse  powers,  and  how  the  contests  for 
the  prizes  are  to  be  endured  ?  Wherefore  even  they  fight  for 
us ;  they  go  first  armed  before  us." — T.  ii.  Horn.  xxvi.  in 
Numer.n.  6,jp.  373. 

^'  And  all  the  saints  who  hare  departed  this  life,  having  still 
charity  towards  those  who  are  in  this  world,  if  they  be  said  to 
take  care  of  the  salvation  of  those  (who  are  in  the  world)  and 
to  aid  them  by  their  prayers,  there  will  be  no  impropriety. 
For  it  is  written  in  the  books  of  the  Machabees  thus :  ITiis  is 
Jeremias  the  prophet  of  Ood,  who  always  prays  for  the  peo- 
ple "  (2  Jfach.  XY.)^T.  iii.  In  Cant.  CoMtic.  I.  iii.  in  Caint.  iL 
6,  p.  75. 

"It  suflSces  not  that  one  heaven  is  opened;  several  are 
opened,  that  angels  may  descend,  not  from  one  heaven,  but 
from  all  the  heavens,  unto  those  who  are  to  be  saved.  .  .  . 
When  they  saw  the  prince  of  the  heavenly  host  dwelling  on 
the  earth,  they  then  entered  through  the  way  opened  to  them, 
following  their  Lord,  and  obedient  to  His  will  who  distributed 
them  as  guardians  of  the  believers  in  His  name.  Yesterday 
thou  wast  under  a  demon,  to-day  (thou  art)  under  an  angel. 
Do  not,  says  the  Lord,  despise  one  of  these  least  ones  who  are 
in  the  Church.  For  amen  I  say  to  you^  that  their  wngds  al- 
ways see  thefa^e  of  the  Father  who  is  in  the  heavens.  Angels 
minister  to  thy  salvation  ;  the  sons  of  God  have  been  granted 

whi]e  treating  on  so  important  matters — such  things  as  our  capacity  enabled 
ns."— r.  i,  Contr.  Cels,  I  viii.  n.  13,  p.  751. 

'  Quis  dabitat  quod  sancti  .  .  .  orationibus  nos  juvent.  He  makes  a 
similar  remark  in  his  Ham.  zvi.  in  L.  Jes,  Nov.  t,  ii.  n.  5,  p,  487,  and  ob- 
serves, that  he  had  heard  "  one  of  the  old  masters"  illustrating  this  doc- 
trine from  NvmbeTB  zxii.  4 


ANGELS  AND  SAINTS.  831 

to  serve,  and  say  unto  each  other :  ^If  He  has  descended,  and 
descended  into  a  body,  if  He  hath  been  clothed  in  mortal  flesh, 
and  borne  the  cross,  and  died  for  men,  why  are  we  quiescent  ? 
Why  spare  we  ourselves  ?  Come,  all  ye  angels,  let  us  descend 
from  heaven  I '  Where  also  was  the  multitude  of  the  heavenly 
host  praising  and  glorifying  God,  when  Christ  *wa6  bom.  All 
things  are  filled  with  angels :  Come,  O  angel  I  receive  him 
who  has  been  converted  by  the  word  from  former  error,  from 
the  doctrine  of  demons,  from  iniquity  speaking  on  high,  and 
receiving  him,  like  a  good  physician  cherish  and  instruct  him ; 
he  is  a  little  one,  he  is  to-day  bom,  an  old  man  becoming  again 
a  youth ;  and  receive  him,  bestowing  on  him  the  baptism  of 
the  second  regeneration  ;  and  call  unto  thee  the  other  associ- 
ates of  tliy  ministry,  that  ye  may  all  together  instract  unto 
faith  those  who  have  been  once  deceived.  I^or  there  is  greater 
joy  in  hecuoen  over  one  sinner  that  doth  penUenoe^  iha/n  over 
ninety-nine  just  who  need  not  penitenoeJ^ — T.  iii,  Horn.  i.  in 
Ezeoh.  n.  7,  p.  358.* 

St.  Ctpkian,  L.  C. — ^Writing  to  Pope  Cornelius,  who  waa 
then  in  exile,  he  says,  '^  Let  us  be  mutually  mindful  of  each 
other,  of  one  heart  and  one  mind,  let  us  ever  on  either  side 
pray  for  each  other,  by  mutual  love  lighten  our  burdens  and 
difficulties,  and  if  one  of  us  shall,  by  the  speediness  of  the  di- 

*  The  following  is  preserved  by  Eusebius  (Bust.  EecUs,  I,  vi.  c,  iv.) 
Having  described  the  sufferings  of  St.  Pot^miiena,  yirgin  and  martyr,  and 
who  probably  was  a  disciple  of  Origen,  and  having  described  the  kindness 
of  a  pagan  soldier,  called  Basilides,  towards  her,  he  says:  "She,  willingly 
accepting  the  sympathies  shown  her  by  him,  bade  him  be  of  good  cou- 
rage, for  that,  after  her  departure,  she  would  beg  him  from  her  Lord 
(i^atrij6e60cn  yap  avrov  diteXOovday  leapd  rov  eavriji  xvpiov) ;  and 
that  she  would  make  him  a  return,  before  long,  for  his  conduct  towards 
her."  He  accordingly  soon  embraced  the  faith:  **  And  upon  certain  of  the 
brethren  in  God  visiting  him,  and  inquiring  the  cause  of  this  sudden  and 
unexpected ,  impulse,  he  is  said  to  have  answered  that  Potamisna,  on  the 
third  day  after  her  martyrdom,  stood  by  him  in  the  night,  placed  a  crown 
upon  his  head,  and  said  that  she  had  invoked  the  Lord  for  him  {napaxBX' 
Xtpcirat  x^piv  avrov  rov  xvptov),  and  had  obtained  her  petition.  And 
several  others  ot  the  citizens  of  Alexandria  are  commemorated,  as  having  at 
this  time  come  over  suddenly  to  the  faith  of  Christ,  summoned  to  the  divine 
word  during  their  sleep  by  Potamiaana  appearing  to  them." 


832  INVOCATION  OP 

vine  vouchsafement,  depart  hence  the  first,  let  our  love  con- 
tinue in  the  presence  of  (before)  the  Lord,  let  not  prayer  for  our 
brethren  and  sisters  ceajse  in  the  presence  of  (before)  the  mercy 
of  the  Father."  ^—Ep.  Ivii.  ad  Comd,  p.  206. 

"  Endure  with  courage,  proceed  spiritually,  arrive  happily ; 
only  then  remember  us  when  virginity  afaiall  begin  to  be 
honored  in  you." " — De  Habit  Virg.p. 


1  Et  si  quis  istino  nostrum  prior  divine  dignationis  celeritate  pnecesserit, 
perseverat  apud  Dominum  nostra  dilectio,  pro  fratribos  .  .  .  apud  miseri- 
oordiam  Patris  non  cesset  oratio.  In  the  Acta  Martyr,  Sciliitanor.  given 
by  Ruinart  from  the  Acta  ProcansiUariaf  under  the  year  203,  we  have  the 
following:  ''The  martyrs  consummated  their  career  .  .  .  and  they  inter- 
cede for  us  unto  the  Lord  Jesus  Christ." — P.  78.  In  the  Passio  SS,  Ptrpei, 
et  Fdic.  (▲.D.  203),  given  by  the  same  author,  after  Holstenius,  we  also 
have  :  **  And  we,  therefore,  also  report  to  you  what  we  have  ourselves 
heard,  and  touched  with  our  hand ;  that  both  you  who  were  present  nay  be 
reminded  of  the  glory  of  the  Lord,  and  you  who  now  become  acquainted 
with  it  by  hearing,  may  have  communion  with  the  holy  martyrs^  and 
through  them  with  our  Lord  Jesus  Christ  (communionem  habeatis  cum 
Sanctis  martyribus,  et  per  illoe  cum  Domino  Jesu  Christo)." — Ih,  pp,  85-6. 
In  the  acts  of  St.  Satuminus,  which,  though  not  written  by  an  eye-witness, 
were  composed  about  fifty  years  afterwards,  towards  the  close,  that  is, 
of  the  third  century,  we  read:  ''If  we  venerate  with  due  admiration  the 
most  blessed  passions  of  those  men,  who,  far  from  our  own  homes,  were 
hallowed  by  a  happy  martyrdom  .  .  .  and  if  we  honor  with  vigils,  hymns, 
and  the  sacraments,  those  days  on  which,  wrestling  in  oonfession  of  the 
name  of  the  Lord  .  .  .  they  were  crowned  ;  that  by  praying  we  may  seek 
for,  and  by  honoring  them  merit,  their  patronages  and  suffrages  in  the 
sight  of  the  Lord  (ut  eorum  patrocinia  atque  suffragia  in  conspectu  Domini 
orando  quaBramus,  honorando  mereamur);  with  what  solemnity  shall  we 
venerate  this  holy  day,  on  which  the  most  blessed  Satuminus,  bishop  of  the 
city  of  Toulouse  and  martyr,  deserved,  by  the  bounty  of  God,  a  double 
crown  in  this  city,"  &c. — Rutnart;  pp.  109-10.  And  again  {Ibid.  p.  113),  at 
the  close  of  the  history:  "  Let  us  not  neglect  the  friends  of  Gk>d^  and  the 
beloved  of  God,  as  though  dead,  but  let  us  honor  them  as  living;  because  it 
is  a  thing  certain  and  of  undoubted  faith,  that  if  we  faithfully  implore 
their  suffrages,  we  shall  happily  feel  their  patronages  (quia  non  dubia  fide 
oertum  est,  quod  si  eorum  fideliter  suffragia  postulemus,  feliciter  patrocinia 
sentiemus).  Because,  even  if  the  solicitude  of  those  (saints)  ceased,  he 
would  bestow  the  things  desired  .  .  .  who,  when  petitioned  in  his  own, 
knows  that  he  is  honored."  In  the  ProconsuJ^xr  Acta  of  the  martyrdom  of 
St.  Mazimus  (a.d.  260),  the  saint  replies  :  "  Neither  staves  nor  iron  hooks, 
nor  fire,  make  me  feel  pain;  because  there  abides  in  me  the  grace  of  Christ, 
which  will  save  me  for  ever,  by  the  prayers  of  all  the  saints  (quie  me  sal- 
vom  faciet  in  aBtemuro,  omnium  sanctorum  orationibus),  who,  struggling  in 
this  wrestling,  have  overcome  your  madness." — RtUnartf  p.  145. 

'  Tantum  mementote  tunc  nostri  cum  incipiet  in  vobis  virginitas  bono- 


ANGELS  AND  SAINTS.  383 

St.  Diontsius  of  Axexandbia,  G.  C. — "They  who  are 
about  to  struggle  in  the  sacred  conflict  of  suffering  for  righte- 
ousness, have  angels  bringing  aid  to  them  from  heaven." — De 
Martyrioy^pp.  40-41. 

St.  Gbeooby  Thaumatukgus,  G.  C. — "Wherefore  these 
our  divine  martyrs,  who  are  now  seated  with  Christ  (Christ's 
assessors)/  and  partakers  of  His  kingdom,  and  sharers  in 
His  judgment  (and  who  judge  with  Him),*  received  (whilst 
amongst  us)  some  of  our  fallen  brethren  who  had  been  guilty 
of  the  crime  of  sacrificing,  &c." — Ej[>.  ad  Fahvumy  n.  x.  p, 
142. 

He  speaks  as  follows  of  his  guardian  angel :  "  Let  this  my 
discourse  be  in  thanksgiving  to  this  sacred  man  (Origen) 
especially,  out  of  all  mankind, — and  should  I  wish  to  speak 

ran.  In  the  appendix  to  the  works  of  St.  Cyprian  there  is  a  treatise  en- 
titled De  Laude  Martyrii.  Baluzius  remarks,  that  it  is  ascribed  to  St. 
Cyprian  in  every  ancient  copy,  and  one  of  those  copies  dates  as  early  as  the 
sixth  or  seventh  oentucy.  There  does  not  indeed  seem  to  be  any  solid 
ground  for  denying  it  to  be  St.  Cyprian's.  But,  be  this  as  it  may,  the  fol- 
lowing extract  from  it  deserves  notice:  having  described  the  joys  of  the 
martyrs  in  heaven,  he  oontinuea:  *' Justly,  O  excellent  martyrs,  is  noUiing. 
denied  to  you  (merito  nihil  vobis  denegatum),  whom  the  hope  of  eternity 
and  of  light  sustains,  whose  unreiBerved  devotedness,  and  mind  given  to  the 
serviee  of  heaven,  is  so  conspicuous.  Justly,  I  repeat,  is  there  nothing 
which  it  is  not  lawful  for  you  to  wish,  by  whose  resolution  the  world  was 
held  in  contempt.  .  T  .  Would  that  it  may  be  my  lot,  who  am  so  lowly,  to 
see  this.  But  this  the  Lord  may  effect,  which  to  you,  as  petitioners,  He 
ia  believed  not  to  refuse  (hoc  Dominus  poterit  effloere  quod  vobis  petentiboa 
creditur  non  negare).''  A  similar  sentiment  occurs  in  St.  Cyprian  {Ep.  xv. 
p,  $2):  **  It  now  remains  that  ye  be  mindful  of  me,  that  in  the  mjdst  of  your 
great  and  divine  meditations,  ye  bear  me  in  your  mind  and  spirit,  and  I  be 
in  your  prayers  and  supplications,  when  that  voice,  illustrious  by  the  puri^ 
fying  of  confession,  and  honored  for  its  even  tenor  in  its  glory,  reacheth  to 
the  ears  of  God,  and  heaven  being  opened  to  it,  translated  from  these  parts 
of  the  conquered  world  unto  the  realms  above,  obtaineth  from  the  mercy  of 
God  what  it  asketh.  For  what  do  ye  ask  from  the  tender  mercy  of  the 
Lord,  which  ye  do  not  merit  to  obtain  (quid  enim  petitis  de  ihdulgentia 
Domini  quod  non  impetrare  mereamini)?*'  '*  Be  we  then,  by  our  prayers, 
helpers  of  one  another,  and  let  us  entreat,  as  you  have  charged  us,  that  we 
may  have  €k)d,  and  Christ,  and  the  angels,  our  supporters  (fautores)  in  all 
our  actions  (ut  Deum  et  Christum,  et  angelos  in  omnibus  actibus  nostiis 
habeamus  fautores)." — Ep.  Ixxviii.  Nemesian.  Cyipriano. 

'  Gsiot  fidpTvpe^  rov  Xfit6rov  icdpeSftot, 

*  SvyStxccZorreii    On  this  text,  see  Bossuet^  IHf:  mtr  VApoe.  s.  28. 


334  INVOCATION  OP 

in  praise,  something  higher  still  concerning  beings  riot  visible, 
but  more  divine,  busied  in  the  care  of  men, — to  that  being 
whose  lot  it  has  been  with  great  judgment  both  to  govern  and 
foster,  and  have  me  under  his  care  from  my  childhood,  that 
sacred  angel  of  God,  thxxt  feedeth  me  from  my  youth,  .  .  . 
Besides  the  common  Governor  of  all  men,  I  have  also  this 
being,  whosoever  he  may  be,  separately  as  my  teacher,  who 
am  truly  a  child." — OraL  Panegyr.  in  Orig.  T.  iii.  OaUand. 
n.  vr.jpp.  418-19.' 

OKNTUBY  rv. 

Cbmus,  L.  O. — "God  who  deceives  not,  and  who  unex- 
pectedly appointed  thee  bishop  over  His  people,  in  the  fulness 
of  His  loving  will  towards  thee,  will  crown  thee.  I  beg  and 
pray  this  only,  that  thou  wilt  then  remember  me,  when,  an 
approved  and  spotless  victim  of  the  Lord's  alluring,  thou  shalt 
stand  in  purity  before  the  tribunal  of  Christ,  and  with  the 
glory  of  the  grace  of  God,  shalt  receive  the*  reward  and  recom- 
pense of  a  devout  mind ;  may  that  love  of  charity  which  thou 
condescendest  to  extend  to  me,  cleave  to  thy  memory,  and 
continue  to  cling  to  thy  senses,  that  by  thy  prayers  my  sins 
may  obtain  pardon;  that  by  the  merits  of  thy  righteousness 
the  transgressions  of  my  life  may  be  purged  away.  For  I 
have  confidence  that  it  stands  as  it  were  instead  of  a  martyr- 
dom, that  a  sinner  has  merited  to  be  saved  by  the  petition  of 
a  just  man  ;  *  as  also  that  when  a  man  is  not  able  to  deserve 
anything  by  his  own  prayers,  he  may  be  set  free  by  the  merits 
of  a  martyr.  Thus  Job  the  just  is  exhibited  as  about  to  pray 
and  petition  for  the  sins  of  his  three  friends,  and  the  proof  of 
his  fear  and  faith  is  sealed  by  the  attesting  voice  of  the  Lord. 

'  So  also  St.  Methodius  (Conviv.  Dec.  Virg.  Or.  ii.  n.  6;  Odlland.  t  iii. 
p.  682):  **  We  have  learned,  from  the  divinely  inspired  writings,  that  even 
children  bom  out  of  wedlock  are  consigned  to  guardian  angels  {rrffieXovxot^ 
dyyiXoii  itapadiSodBcn)"  See  also  the  Fragm.  de  Resumd.  n.  7, 
1?.788. 

*  Ut  orationibus  tuis  peooata  nostra  veniam  conseqnantur,  ut  mentis 
justitisB  tu»,  vitce  nostne  delicta  purgentur  .  .  .  justi  petitione  memisse 
salvari.    See  a  similar  passage  already  given  from  Origen. 


ANGELS  AND  SAINTa  335 

When  therefore,  in  the  day  of  thy  liberation,  thou  shalt  first 
present  thyself  before  the  face  of  Christ  ...  by  the  mercy 
of  the  Lord  then  bear  in  mind  thy  child,  Celsus." — Prcef.  de 
Jad.  Incred,  ad  Vigil,  Ep.  OaUcmd,  t  iv.  p.  440.' 

EusBBius,  G.  0. — Having  cited,  according  to  his  method  in 
the  Pr(Bpar(Uio  Evangdioa^  a  passage  from  Plato,  enjoining 
honor  to  be  paid  to  heroes,  demi-gods,  and  to  their  tombs,  he 
says :  "  Thus  far  Plato ;  and  this  exactly  corresponds  with,  and 
should  be  applied  to,  the  deaths  of  God's  beloved,  whom  it  is 
no  error  to  call  the  champions  of  genuine  piety.  Hence  it  is 
our  custom  also  to  go  to  their  tombs,  and  to  offer  up  our 
prayers  beside  them,  and  to  honor  their  blessed  souls,  and 
these  things  are  laudably  practised  by  us."  * — Prcep.  Ev.  Z. 
ziii.  c.  xi.  J?.  663. 

"  We  have  learnt  from  the  instructions  of  his  word,  that 
there  are,  after  •  the  supreme  God,  certain  powers  of  an  incor- 
poreal nature,  intellectual,  and  both  rational  and  replete  with 
virtue,  that  move  with  joy  *  round  the  universal  king,  many 
of  whom,  by  the  will  of  the  Father,  are  sent,  on  account  of 
certain  salutary  arrangements  (economies)  even  unto  men: 

'  Various  opinions  have  been  advanced  by  learned  critics  as  to  who  the 
Gelsus  and  Yigilius,  here  introduced,  are.  The  date  of  this  piece  is  also 
matter  of  doubt.  Gallandius,  in  his  ProUg.  t,  iv.  in  nom,,  notices  that 
various  dates  have  been  contended  for,  from  the  third  to  the  close  of  the 
fifth  century.  I  follow  the  date  (a.d.  821)  fixed  by  Gallandius.  The 
genuineness  of  the  piece  seems  beyond  doubt.  The  title  of  *'  our  Mistress, 
or  Lady,"  is  applied  to  the  Blessed  Virgin  by  St.  Peter  of  Alexandria,  in 
his  treatise,  Ds  Temp,  Cdeb,  P<ueh.  Gallafid,  t  iv.  p.  112:  '*  Our  Lord  and 
Gkxl,  Jesus  Christ,  having  been  born  according  to  the  flesh  of  the  holy, 
glorious  mother  of  God  and  ever  virgin,  and  in  very  truth  the  mother  of 
God,  Mary  our  Lady  (dedfCoirpi  i^udor)"  Nilus,  the  eye-witness  and  the 
writer  of  the  martyrdom  of  St.  Theodotus  and  his  associates,  reports  of  the 
saint,  that  when  about  to  receive  the  stroke  of  death,  he  said:  "'Do  not 
grieve,  brethren,  but  give  glory  to  our  Lord  Jesus  Christ,  who  has  enabled 
me  to  consummate  my  course,  and  to  conquer  the  enemy.  For  afterwards, 
in  heaven,  I  will  with  confidence  pray  for  you  unto  God.*  And  having 
said  this,  he  rejoicing  received  the  sword." — Rmnart,p.  869. 

•T06«K  xai  kni  rdi  Bvxai  avrooy  iBoi  ^filr  napievcay  xai  rdi 
Bvxdi  leapd  ravrati  ieotef6Bcn  (this  maybe  interpreted  of  the  eucharistic 
oblations),  rmavre  rdi  fioacapiai  avrdor  ipvxc^i,  oii  evXoxoo^  rovraor 
^<ff  T^jLidoy  yifvoMeyaor. 

•  Mera,  *  Xoptvov6ai. 


836  INVOCATION  (W 

Powers  which,  we  have  been  instraoted  to  know  aad  to  honor, 
according  to  the  measure  of  their  deaerts  (or^  dignity),  giving 
the  honor  of  adoration  to  the  all-raling  God  alone," ' — Dem^ 
Eowng.  L.  iii.  §  3,  j?.  107. 

^  Theodoaia  .  .  •  came  to  certain  in  bonds,  and  who  them- 
selyeB  conf es^pd  the  kingdom  of  Christ,  and  were  sitting  before 
the  prsotorium,  both  out  of  kindness,  and  as  is  likelj  to  request 
them  when  they  came  to  the  (presence  of  the)  Lord  to  remember 
her.' '  •— i?tf  MaHyr.  Palest,  c  tH  j>.  ttS ;  Cantab,  p.  1720. 

^^  Ma/y  the  Lord  hear  thee  in,  the  day  of  iaribuUUian^  may 
the  name  of  the  Ood  of  Jacob  jmdect  thee  {Ps.  idx.  1).  Thia 
psalm  i&,  as  the  title  states,  assigned  to  Davids  But  reflect 
w:hethar,  according  to  the  narrative,  there  was  iK>t,  co-operat- 
ing with  David's  si^pplications,  the  prayer  of  one  who  begged 
and  besought  by  prayer,  that  he  might  have  God,  his  Saviour, 
set  against  his  foes  and  enemies.  For  it  k  likely  that,  with 
David  whilst  thus  employed,  there  was  a  choir  of  holy  angels, 
or  even  also  of  men  beloved  of  Ghod,  and  likewise  of  the  minifr- 
ters  and  priests  of  God,  praying  with  him  *  all  that  is  here  set 
down,  saying,  May  the  Lord  hear  thee  in  the  day  qf  travia- 
tion^  and  the  rest.  For  the  invocation  and  address  is  sufficient 
to  repel  every  advansary.  And  this  is  not  peculiar  to  David, 
but  common  to  every  one, — ^who  like  unto  him  is  sending  up 
unto  God  by  prayers,  spiritual  i^d  pure  sacrifices, — ^that  these 
holy  powers  and  choirs  of  sacred  angels  are,  in  all  likelihood, 
praying  with  him  and  for  him."  * — Comm.  in  Pe.  xix.  ^  i  ji* 
75,  Nowi  Collect.  Montfauc 

'  Tirai  fierd  toy  droordroo  Seor  Svvdntii,  d6coiidrox,%  r^r  gnj6tr 
xai  roepd^,  Xoytxdi  re  xai  navaperovi  .  .  .  aS  dtayvoaptZetr  xai 
rtfiay  xard  ro  nirpov  viji  d^ai  iSi6dx^ffM^^9  Moroi}  r<£  xaMfiadiXH 
Oe<£  rrfv  eefiddniov  Tifirfy  dnovifiomi. 

» Kai  ma  eixoi  vnkp  rov  fivrffiorevetv  avrpi  xpoi  toy  xvptofv 
yevoMevov^,  napaxa\ov6a. 

•  Eixoi  yap  ijv  avrm  ravra  itpdrrovrt  x<>poy  dyt09r  dyyiXwr  tf 
xai  BeotptX^y  dy8p(Sy,  avzoSy  drj  rtSy  Up<»y  Xtivovpytoy  rov  &eov 
rd  ftpoxet/iBya  xdyra  dvyevz^^^at  avroSi. 

*  Jvydfieti  dyiaiy  xai  dyyeXioy  iepoSy  xop<^U  tixoi  ar  ettf  tfw- 


ANCKBIiS  AM)  SAINTS.  887 

**jFbr  the  glory  of  Thy  name,  O  Lord,  ddvoer  as  {Pb. 
Ixxviii.)  We  are  instructed  to  use  these  words  in  our  prayers 
during  the  time  of  persecution,  instead  of  ssicrifioes  and  whole 
burnt-offerings,  setting  before  Him  the  blood  of  the  holy  mar- 
tyrs, and  raising  up  to  Him  such  stpplications  as  these.  .  .  . 
We,  indeed,  have  not  been  found  worthy  to  struggle  even 
unto  death,  nor  to  empty  our  blood  for  God  ;  but  since  we  are 
the  sons  of  those  who  have  endured  these  things,  being  made 
venerable  by  the  virtue  of  our  fathers,  we  pray  to  find  mercy 
through  them.*  And  therefore  do  we  say,  Proiset  the  chil- 
dren ofiheBlamP — Ibid,  in  Pe.  IxiviiL  j)p.  486-7. 

Explaining  the  last  verse  of  the  prophet  Isaias,  he  saya^ 
"  The  Saviour  also  in  the  Gospels  declares  the  end  of  the  im- 
pious, saying  to  those  placed  on  the  left  hand,  Go  into  ever- 
lasting fire,  prepared  for  the  deml  and  hie  angele.  As  here 
the  fire  is  called  everlasting,  so,  in  the  passage  before  us,  it  is 
called  unquenchable,  of  one  and  the  same  nature,  that  is,  in 
both  these  places.  And  they  shaU  he  a  eight  to  all  flesh.  To 
what  jfesA,  but  to  that  undoubtedly  which  is  to  be  devoted  to 
punishment,  and  to  that  which  will  be  fouud  worthy  of  th^ 
heavenly  contemplation,  concerning  which  it  was  said,  in  a 
previous  passage,  And  aU  flesh  shaU  come  to  adore  before  my 
face:  of  which  (heavenly  contemplation)  may  we  be  found 
worthy  by  the  prayers  and  intercessions  of  all  the  saints.**  * — 
Homm.  in  Hes,  inflne,  t  ii.  Jfov.  OoU.  Mbntf. 

"  What  shall  we  find  to  present  to  Him  ?  How  shall  we 
thank  Him  1  Had  we  a  thousand  tongues  and  mouths  they 
would  not  suflSce  for  it.  We  suffice  not  of  ourselves  :  let  us 
seek  helpers.  Let  the  angels  aid  us :  let  the  archangels  return 
thanks  with  us,  that  they  too  may  rejoice." — Z.  i.  de  Fide 
Adv.  SabeU.  Gotland.  T.  iv.  jp.  473.*      See  also  the  extract 

*  Se/Lirvrofieyot  kiei  ry  nor  xaripmy  dper^,  deofiteBcc  8i^  kxeirotH 
iXerfiTfrai. 

dyiwv. 

'  The  assertion  of  guardian  angels  is  fonnd  insereral  {farts  Of  the  works 
of  Kosebius.    Thus:  "He  irfao  raised  (ffis  disciples  and  Apostles)  to  so 


888  INVOCATION  OF 

given,  in  this  section,  p.  381,  n.  1,  from  his  Hi^t.  Eod.  L  vL 
c.  iv. 

St.  HiulBT,  L.  C. — '^  To  those  that  would  fain  stand,  neither 
the  guardianship  of  saints,  nor  the  defences  of  angels  are  want- 
ing.' For  it  is  said  mountaina  are  round  about  hirriy  and  the 
Lord  is  round  about  His  people  from  henoeforth  now  aihdfor 
ever  {Ps.  cxxiv.  2.)  .  .  .  And  lest  we  might  think  there  is 
slight  protection  in  Apostles,  or  patriarchs,  and  prophets,  or 
rather  in  angels  who,  with  a  kind  of  guard,  fence  round  the 
Church,  there  follows.  And  the  Lord  is  round  about  Sis  peo- 
plej  &c.  But  perhaps  the  guard  of  Apostles,  or  angels,  may 
be  thought  sufficient.  That  is  indeed  the  truth :  but  let  us 
also  hear  Moses.  For  when  the  Lord  said  to  him,  Behold  my 
angel  shall  go  before  thee  {Exod.  xxxiL),  he  answered.  Unless 
thou  aH  to  walk  with  me  force  ms  not  hence  {Exod.  zxxiii.) 
Good  indeed  is  an  angel's  protection,*  but  that  of  the  Lord  is 
better." — Tract  in  Ps.  cxxiv.  n.  6-6,  jp.  454. 

"  We  recollect  that  there  are  many  spiritual  powers,  or 
guardians  of  churches,  called  angels.  For  there  are,  accord- 
ing to  John,  angels  over  the  churches  of  Asia.  There  are  also, 
according  to  the  testimony  of  Moses,  national  boundaries  set 
for  the  children  of  Adam,  according  to  the  number  of  angels 
{Deut,  xxxii.  8).  There  are  also,  according  as  the  Lord 
teaches,  angels  of  the  litUe  ones  that  always  see  God.  There 
are,  as  Eaphael  says  to  Tobias,  angels  that  stand  before  the 

great  a  height,  and  appointed  them  as  the  towers  of  His  Church,  that  they 
might  not  suffer  any  injury  from  their  enemies,  entrusted  them  to  greater 
guardians,  to  wit,  to  holy  angels.  Henoe  in  the  Acts  of  the  Apostles,  as 
they  knew  that  each  one  of  the  disciples  was  entrusted  to  certain  of  the  an- 
gels, when  the  girl  brought  word  that  it  was  Peter  that  w^  knocking  at  the 
door,  the  other  disciples  said.  It  m  his  angel  {Acts  xii.)  And  with  respect 
to  the  little  ones  in  the  Church,  the  Saviour  teaches,  saying.  For  their  angtis 
aiways  see  the  f<ice  of  my  Father  who  is  in  Tieaven" — Comm.  in  i^  xlviL  p. 
904.  **  The  Most  High  God,  that  men  on  earth  might  not  be,  like  the  irra- 
tional animals,  without  ruler  or  guardian,  set  over  them  divine  angels 
(fisiov^  dyysXov^,  to  preside  over  and  have  care  of  them,  appointing  and 
setting  over  all  His  only-begotten  and  first-born,  the  Word«*'— i>0m.  Evang, 
L  iv.  «.  6,  pp.  155-6. 

>  Sanctorum  custodue,  neque  angelorom  manitiones^       *  Pnesidiam» 


ANGELS  AND  SAINTS.  839 

0 

brightness  of  Gkxi,  and  that  carry  the  prayers  of  suppliants 
unto  God/  This  has  been  therefore  mentioned  by  us,  that  if 
we  chance  to  wish  to  understand  these  as  being  the  eyes,  the 
ears,  the  hands,  the  feet  of  God,  we  may  have  the  authority  of 
a  not  improbable  interpretation;  for  they  are  ministering* 
spirits  sent  to  minister  on  behalf  of  those  who  shall  inherit 
salvation.  Not,  therefore,  the  nature  of  God,  but  our  infir- 
mity needs  their  intercession.*  For  they  are  sent  on  behalf  of 
those  who  shall  inherit  salvation ;  not  that  God  is  ignorant  of 
anything  that  we  do,  but  our  iniirmity  stands  in  need  of  the 
ministry  of  spiritual  intercession  in  order  to  supplicate  and  to 
merit."  * — Tract,  cxxix.  n.  Vu.  p.  494. 

^^  He  hringeth  forth  winds  out  of  Hu  Blares  {Ps.qxxxiy.) 
What  winds  He  hringeth  forth^  there  is  no  doubt ;  those  in 
fact  of  which  he  says,  Who  maketh  His  angdsy  winds  (Ps. 
ciii.  4).  These  spirits  therefore  are  sent  forth  for  the  salva- 
tion of  die  human  race ;  for  neither  could  our  infirmity  with- 
stand so  many,  and  so  mighty,  ynrits  of  wickedness  in  high 
places  {Eph.  vi.  12),  except  angels  had  been  given  as  a  protec- 
tion. There  was  need  for  that  of  the  help  of  a  nobler  nature,* 
and  that  it  is  thus,  we  are  taught  by  these  words,  with  which 
the  Lord  confirms  Moses  when  trembling  and  fearing,  saying, 
Behold  my  angel  shall  go  before  thee.  These  winds  does  He 
then  bring  forth  from  His  stores  ;  granting  in  them  help  to 
human  infirmity,  that  these  divine  protections  may  defend  us, 
while  procuring  for  ourselves  the  inheritance  of  Salvation, 
against  the  rulers  of  the  woHd  of  this  darlcnessP — Tract,  in 
Ps.  cxxxiv.  n.  xvii.  p.  533.  For  a  similar  passage,  see  TraM.  in 
Ps.  cxxxvi.  n.  V.  p.  557. 

"  See  that  you  despise  not  one  of  these  little  ones  that  be- 
lieve in  me  {St.  Matt,  xviii.  10).     He  has  impose^  a  most  close 

^  Orationes  deprecantium  ad  Deum  deferentes.  *  Efflcientes. 

*  Intercessione  itaque  horum  non  natura  Dei  eget,  sed  infirm  itas  nostra. 

*  Infirmitate  nostra  ad  rogandam  et  promerendum  spiritalis  interoes- 
flionis  ministerio  indigente. 

*  Opus  ad  id  fait  natoras  potioris  auzilio. 


840  INVOCATION  OiP 

bond  of  mutaal  love  on  those,  in  an  especial  manner,  who  may 
haye  truly  believed  in  the  Lord.  For  the  angels  of  the  Utile 
ones  always '  «ee  God  ;  because  the  Son  of  man  came  to  Mve 
what  was  lost.  Therefore  both  the  Son  of  man  saves,  and 
angels  see  God,  and  are  angels  of  the  litHe  onee.  The  authority 
is  absolute,  that  angels  preside  over  the  prayers  of  the  f aitb- 
fnL*  Wherefore  angels  daily  (or,  always)  offer  up  to  Gtod  the 
prayers  of  those  that  are  saved  throngh  Christ.  Therefore  is 
it  dangerous  to  despise  hhn,  whose  desire  and  supplieations 
are  borne  to  the  eternal  and  invisible  God  by  the  lofty  servioe 
aaid  ministry  •  of  angels.*' — Cofnm,  in  Matt.  c.  xviii.  n.  y.p.  758 

St.  Athanasius,  G.  C. — He  says  that  we  ought  to  recite  and 
sing  the  Psalms  exactly  as  the  words  are  written,  ^  That  tlie 
holy  men  who  have  communicated  the  words  as  ministers,  re- 
-oognizing  their  own  words,  may  pray  with  us ;  *  yea,  rather, 
that  the  Spirit  also  who  spoke  in  those  holy  men,  seeing  the 
words  which  ^ere  infused  into  them  by  Him,  may  take  our 
part."»_r.  i.  n,  31,  p.  1001. 

St.  Cybil  of  Jerusalem,  G.  C. — "  We  then  commemorate 
also  those  who  have  fallen  asleep  before  ns,  first,  patriarchs, 
prophets,  apostles,  martyrs,  that  God,  by  their  prayers  and  in- 
tercessions, may  r&eive  our  petitions.*  Then  also  on  behalf 
of  the  holy  fathers  and  bishops  who  have  fallen  asleep  before 
us,  Ac."  (as  given  under  the  head  "  Prayers  for  the  Dead  "). 
— Cateoh.  Myat  v.  {Alit  CateoL  xxiii.),  n.  ix.  p,  328. 

DiDTMus  OF  Alexandria,  G.  C. — ^^  Angels  aid  men,  and  not 
men  angels ;  ministering  to  them  salvation  (or,  safety),  and 
imnouncing  to  them  God's  greater  bounties.'" — De  Spir, 
JSanc,  {Interpr.  S,  JIieronymo\  n.  y\u  GaUancL  t  vi.  p,  266. 

>  ^uotidie. 

*  Fidelium  oiationibiis  pnsesse  angelos,  abeoluta  anetoritas  est. 

*  AmbitioBo  famulatu  ao  miniBterio. 

*  SwevxidBcn  iffitr.  •  SvvarriXdfiifrai, 

*  Oitmi  6  Ssoi  rati  evxafi  mrwr  Moi  %fit6fiticai  xpodd^^rat 
TfH^y  TTfY  ditf6tv, 

*  Minlstrantes  eis  salutem. 


ANGmiiS  ILSD  SAINTS.  S4l 

St.  Ephb.£M  Sybus,  G.  C. — See  the  quotation  given  under 
the  head  "  JSaptis^n,^^  ' 

^  O  most  high  God,  who  art  alone  immortal,  vonchsaf e 
to  me  a  sinner,  in  that  hour  (of  judgment)  thine  abundaut 
mercieB.  •  ,•  .  Accept,  O  Lord,  the  supplication  of  Thy  ser- 
vant, by  the  intercessions  of  the  saints  who  have  been  well 
pleasing  unto  Thee."  * — T.  i.  6h.  de  PcmiL  {in  jme)^  p.  153. 
See  also  the  first  extract  given  from  this  writer  imder  the 

"  May  we  be  found  worthy  ...  to  enter  upon  that  eternal 
fruition  of  Thee,  which  Thou  hast  prepared  for  all  Thy  ^ints, 
who  have,  in  each  generation,  been  well-pleasing  to  Thee.  Ee- 
member  me,  ye  heirs  of  God,  ye  brethren  of  Christ,  supplicate 
the  Saviour  earnestly  for  me,*  that  I  may  be  freed,  through 
Christ,  from  him  that  fights  against  me  day  by  day." — T.  i. 
Or.  de  Timore  Anim,  {in  fine)^  p.  187. 

"  Glory  be  to  Him  who  has  given  me  wherewith  I  may  pre- 
sent to  Him.  Hearken,  O  lord,  to  the  prayers  of  Thy  ser- 
vant, by  the  intercessions  of  all  Thy  saints,  Thou  who  art 
blessed  in  all  things  for  eVermore." — T.  i  Or.  Canfesa,  eeu 
Precat.  {in  jmi)^  p.  201. 

"  Blessed  are  they  that  suffer  in  the  Lord,  for  the  delights 
of  Paradise  await  them  ;  of  which  may  we  be  all  partakers  by 
the  intercessions  of  all  those  who  have  been  well-pleasing  to 
our  Lord  Jesus  Christ." — lb.  p.  226,  de  ViHiUe^  cap.  ix.  (m 
fini).  His  treatise  de  Vita  Spirit,  n.  xcvi.  p.  282.  T.  i.  has 
a  similar  invocation  at  its  close. 

Near  the  close  of  his  panegyric  of  St.  Basil,  he  thus  addresses 
him,  "  Intercede  foi:  me  unto  Him  who  is  most  merciful,  and 
call  me  (to  thee)  O  father  (Basil)  by  thy  intercessions," — T. 
11.  Or.  Enoom.  m  S.  BaM.  p.  296.' 

'  IJpsdfieiati  rdSv  dyioor  rdov  eiapedrrfdayroDv  6o{. 

•  ^ExTBYooi  vnkp  kfiov  Toy  Soorifpa  dvdooni^are. 

>  That  this  panegyric  was  written  after  St.  BasiPs  death,  is  proved  by 
Asaemani  Proleg.  to  vol.  ii.  Or,  pp,  li.  Hi.  For  a  contrast,  very  frequent  in 
the  writings  of  the  fathers,  between  Eve  and  the  Blessed  Virgin,  see  t.  ii. 
Sffr.  Serm.  Exeget  pp.  818-29,  beginning,  "Through  Evte,  the  fair  and 


342  INVOCATION  OF 

Having  referred  to  his  promise,  given  in  his  panegyric  of 
St.  Basil,  to  celebrate  the  forty  martyrs,  and  declared  his  want 
of  ability  to  do  so  in  a  befitting  manner,  he  says :  "  Strive  with 
me,  therefore,  ye  saints,  with  your  intercession,  and  you,  my 
beloved  brethren,  with  your  holy  prayers,  that  Christ,  by  His 
grace,  may  move  my  tongue  to  speak."  ...  [And  at  the  close 
he  thus  invokes  the  prayers  of  the  mother  of  one  of  the  mar- 
tyrs :]  "  Therefore,  I  beseech  thee,  O  holy  and  faithful  and 
blessed  mother,  intercede  for  me  to  the  saints,  saying,  *  Ye 
triumphant  martyrs  of  Christ,  implore  for  Ephraem,  the 
least,  the  miserable,'  that  I  may  find  mercy,  and  by  the  grace 
of  Christ  be  saved." — T.  ii.  Gt.  Enoom.  in  xl.  Martyr,  pp. 
341,  355-6. 

"I  beseech  thee  to  succor  thy  Church  by  thy  prayers, 
which,  I  doubt  not,  will  be  heard  ;  for  Moses  also  prayed  for 
his  people,  so  do  thou  too  pray  for  thy  flock,  that  it  may  ob- 
tain a  ruler  like  unto  Josue :  David  certainly  died  long  before 
the  days  of  Ezechias,  and  yet  did  his  prayer  bring  succor  to 
Jerusalem  in  her  danger,  and  defend  her  when  besieged  by  the 
arms  of  Sennacherib.  Be  not  thou  forgetful  of  thy  flock,  suc- 
cor it  by  thy  prayers,  and  implore  for  it  safety  and  security, 
and  obtain  that  this  crowd  of  persons,  assembled  to  renew  thy 
memory,  being  aided  by  thy  prayers,  may  attain  to  the  fel- 
lowship of  happiness,  and  that  associated  with  thee  in  the 
abode  of  the  blessed,  they  may  praise  Him  who  has  adopted 
thee  into  their  ranks." — T.  iii.  Syr.  Necrosiinaj  can.  Fun.  i. 
p,  227.     See  also  Can,  xv.  in  fine^  p.  255. 

"  Do  thou,  meanwhile,  put  up  thy  petition  to  God,  that 
He  may  reward  the  tears  of  those  that  are  dear  to  thee.  Beg 
for  them,  from  Him,  the  forgiveness  of  their  sins ;  for  He 

lovely  glory  of  man  perished;  but  through  Mary,  it  flourished  once  more. 
.  .  .  Brethren,  sons  of  Eve,  let  us  listen  to  the  fall  of  our  first  mother,  a 
fall  which  Mary  repaired  ,  ,  ,  {p,  821).  The  two  women,  distinguished  by 
their  innocence  and  guilelessness,  Mary  and  Eve — the  one  was  the  origin  of 
our  salvation,  the  other  of  our  death  "  (p.  827).  See  how  h.e  also  speaks  of 
ner  as  being,  as  the  mother  of  God,  beyond  all  human  comprehension. ~ 
Ibid,  M  Nat,  Dom,  p,  428. 


ANGELS  AND  SAINTS.  343 

lias  regard  to  thy  prayei-s,  and  lends  a  favorable  ear  to  thy 
wishes.  Eaise  thy  hand  over  this  thy  people,  that  has  borne 
thy  corpse  in  all  honor,  and  implore  for  them  from  the  most 
bountiful  God  the  same  blessings  as  thou  wast  wont ;  for  the 
prayer  of  the  just  that  dies  is  acceptable,  and  very  effectual  in 
obtaining  its  petition.  Bid  farewell  to  thy  flock  that  bewails 
thy  departure;  implore  peace  unto  the  assembly  that  has 
celebrated  thy  obsequies  with  the  funeral  song;  bring  to 
mind  the  sacred  altar  upon  which  thou  didst  holily  sacrifice  { 
in  that  full  gathering  of  the  saints  forget  not  to  have  care  of 
the  interests  of  the  holy  Church,  seeing  that  with  a  mother's 
love  she  has  attended  thy  funeral,  and  borne  thee  to  the  tomb." 
— T.  iii.  Syr.  Neeros.  can.  xvi.  p.  259.  See  also  can.  viii.  p. 
235,  D.  See  also  the  extract  given  from  L  iii.  Syr.  ParoBn. 
xxxiii.  p.  486,  under  the  head  '^  Primacy  of  St.  Peter  ;^^ 
and  for  a  similar  invocation  of  the  martyrs,  see  Paroenes.  liv, 

CD: 

"  Ye  victorious  martyrs  who  endured  torments  gladly  for 
the  sake  of  the  God  and  Saviour ;  ye  who  have  boldness  of 
speech  towards  the  Lord  Himself ;  ye  saints,  intercede  for  us 
who  are  timid  and  sinful  men,  full  of  sloth,  that  the  grace  of 
Christ  may  come  upon  us,  and  enlighten  the  hearts  of  all  of  us 
that  are  slothful,  that  so  we  may  love  Ilim.  Ye  are  truly  blessed 
and  glorious;  angels  and  men  proclaim  you  blessed.  .  .  .  And 
now,  ye  saints,  intercede  in  behalf  of  a  sinner  who  sleeps  dur- 
ing the  time  of  His  bounty,  that  he  may  find  mercy  in  that 
hour  when  the  hidden  things  of  man  shall  be  made  manifest. 
[Having  pleaded  his  endeavor  to  panegyrize  the  saints,  he 
says  :]  Lo  they  (my  hearers)  sing,  and  rejoicing  give  glory  to 
God  who  has  crowned  your  noble  virtues;  and  with  much 
gladness  have  they  circled  round  the  holy  relics  of  your  wres- 
tling, wishing  to  be  blessed,  and  to  bear  away  with  them  cures 
both  for  soul  and  body.    Bless  them  all,  then,  you  who  are 

*  In  Parcm.  61,  p.  583,  we  meet  with  the  following:  "  To  Thee,  0  Lord, 
together  with  an  odor  of  sweetness,  do  we  offer  the  merits  o'f  the  most 
blessed  Virgin  Mary,'* 


344  INVOCATIOir  OF 

good  disciples  of  a  good  master.  And  I,  though  weak,  haying 
been  strengthened  by  you,  have  sung  with  earnestness  before 
your  relics.  Be  ye,  therefore,  intercessors  in  behalf  of  me  who 
am  lukewarm,  that  I  may  be  found  there  saved  through  your 
prayers,  by  the  grace  of  our  Lord  and  Saviour  Jesus  Christ." 
— T.  iii.  Ch,  Encom,  in  McM^tyrea^  pp.  251-4. 

"  It  is  a  work  for  you,  oh  ye  saints,  to  intercede  for  sin- 
ners ;  it  is  God's  work  to  have  pity  on  those  whose  state  is 
desperate,  and  to  lead  them  into  the  number  of  His  flock  in 
Christ  Jesus  our  Lord." — T.  iii.  Gr.  Mepreh.  sui  ipsitMj  p. 
454,  in  fine,^ 

>  The  third  volume  {Or.)  of  St.  Ephnem,  from  p.  482-577,  consists  of 
a  collection  of  prayers,  ascribed  in  various  manuscripts  and  collections  to  St. 
Ephnem.  Almost  every  one  of  those  prayers  contains  a  direct  invocation 
of  the  saints;  and  from  p.  624-552,  there  occur  prayers  to  the  Blessed  Vir- 
gin, in  great  variety  of  phrase,  and  in  language  than  which  nothing  can  well 
be  stronger.  That  some  of  those  prayers  are  from  St.  Ephnem's  pen,  might 
be  proved  from  the  internal  evidence ;  that  some  of  them  may  have  been  in- 
terlarded with  redundant  epithets  and  titles  of  honor,  is  possible,  but  would 
be  difficult  of  proof  when  we  take  into  account  the  way  in  which  he  speaks, 
in  his  more  didaclic  pieces,  of  the  Blessed  Virgin;  as,  for  example,  in  his  Dt 
Laudibus  Dei  Oenetrieia,  t.  iii.  Or.  p,  607;  and  even  of  the  various  virtues,  as 
of  humility,  in  the  same  volume  (p.  648);  and  when  we  further  reflect  that, 
according  to  Assemani  {Prmf.  vol,  iii.  6Hr.  pp.  liii.  liv.),  these  prayers  are  as- 
cribed to  St.  EphraDm  by  the  uniform  tradition  of  the  Syriac  church.  Bat, 
with  the  evidence  already  furnished  in  the  text,  there  is  no  need  of  occupying 
space  with  proof  of  the  genuineness  of  any  of  ttiese  pieces,  or  with  extracts 
from  them.  St.  James  of  Nisibis  says:  "  But  Daniel  doubted  whether,  per- 
haps, on  account  of  the  sins  of  the  people,  they  might  not  remain  there  longer 
than  the  seventy  years,  of  which  Jeremias  has  foretold.  And  Gabriel  and 
Michael  aided  him:  Michael,  that  he  might  And  peace  amongst  them  after 
they  had  returned  to  their  country;  and  Gabriel,  that  the  fruit  of  thetr 
prayers  might  be  multiplied  in  the  holy  temple,  and  the  sacrifice  whidli 
they  wonM  offer  daily  to  God,  might  be  well  attended.*' — Serm.  iiL  Db 
Jejun.  n.  10,  p.  xxvi.  t.  v.  GcUlcmd,  And  again:  •*  Do  not  condemn  thyself 
in  thy  very  prayer.  For  hearken  io  the  word  of  our  Lord,  who  says, 
TT^refore^  if  thoii  offertat  Iky  gift  upon  the  altar^  &c.  {Matt.  v.  23).  Let  not 
then  the  hatred  which  thou  hast  against  any  one  re-enter  thy  mind  whilst 
thou  prayest.  For  be  it  known  to  thee,  and  be  assured,  that  thy  prayer 
will  be  left  before  the  altar,  and  that  he  who  offers  prayer  will  not  receive 
and  raise  it  from  the  earth,  fcr  hfe  examines  whether  thy  gift  be  polluted. 
If  the  prayer  be  pure,  he  raises  and  offers  it  in  the  sight  of  God,  Should 
he  find  thee  saying  in  thy  prayer.  Forgive  me,  for  I  forgive,  thus  will  he 
that  niises  prayer  say  to  thee.  First  forgive  thy  debtor,  and  then  I  will  raise 
thy  prayer  to  the  Lord,  whose  debtor  thou  art.*' — lb,  Serm.  iv.  ».  7,  p.  vol 


ANGELS  AND  SAIJICTS.  846 

St.  GBEGfOKY  OP  Ny8sa,  G.  C. — See  a  remarkable  passage, 
given  under  "  Jielicsy'  from  t.  ii.  JSbm. in  XL. MM. pp.  211-13. 

<<  May  we  be  placed  within  Paradise,  being  strengthened 
through  their  intercession  (of  the  forty  martyrs)/  unto  the 
good  confession  of  our  Lord  Jesus  Christ." — T.  iii.  Or.  ii.  in 
XL.  MM.  infill,  p.  614. 

"  For  the  beholders  with  joy  embrace  it  (the  relic  of  the 
martyr)  as  if  a  living  and  healthful  body,  applying  it  to  eyes, 
and  mouth,  and  ears,  and  to  all  the  senses,  and  then  shedding 
a  tear  of  veneration  and  of  sympathy  for  the  martyr,  as  though 
he  were  entire  and  visibly  before  them,  they  supplicate  him  to 
intercede^  beseeching  him  as  God's  attendant,  calling  on  him 
as  receiving  gifts  whensoever  he  pleases."* — T.  iii.  De  8. 
TheodorOj  M.  p.  580.    See  the  context  under  "  JSelics.^^ 

"  Though  we  celebrate  this  day  (that  of  St.  Theodore)  with 
a  yearly  festival,  yet  does  the  crowd  of  comers,  filled  with  zeal, 
never  cease,  but  the  road  which  leads  to  this  place  keeps  up  the 
appearance  of  an  ant-hill ;  some  ascending,  and  others  making 
way  for  the  fresh  comers.  We,  therefore,  who  have,  by  the 
Ipving-kindness  oi  the  Creator,  compassed  the  circle  of  the  year> 
have  gathered  unto  thee  a  public  meeting, — a  sacred  meeting 
of  those  that  love  the  martyrs, — ^both  adoring  our  common 
master,  and  celebrating  the  triumphant  commemoration  of  thy 
stoiggles.  And  thou  art  assuredly  amongst  us,  wheresoever 
thou  wert,  the  overseer  of  the  festival,  for  we  cry  aloud  in  op- 
position to  him  that  may  summon  thee.  .  .  .  Come,  to  those 
who  honor  thee,  an  invisible  friend ;  examine  wliat  is  here 
celebrated,  that  thou  mayest  redouble  thy  thanksgiving  to  God, 
who,  for  one  passion,  and  one  pious  confession,  has  favored 
thee  with  so  great  rewards,  and  mayest  be  gladdened  at  having 
shed  thy  blood,  and  by  the  anguish  of  thy  fire.  For,  as  many 
i^ectators  as  thou  then  hadst  of  thy  punishment,  as  many  hast 

"  jdtd  Ttji  xpedjSeiai  avrdov. 

•  Ti)v  rov  lepetSfieveir  ixadiav  iCf>o6dy ov6iv y  <^^  dopvcpopov  rov 
Beov  itapaxaXovrreS,  o&i  Xavpavovra  vdi  Soopedi  orar  iQeX^ 
imxaXovfierot. 


846  INVOCATION  OP 

thou  now  to  minister  to  thine  honor.  We  are  in  need  of  many 
favors  :  intercede  with  our  common  King  for  thy  country,' — 
for  the  martyr's  country  is  the  place  where  he  suffered ;  his 
fellow-citizens  and  relatives  they  who  buried,  and  guard,  and 
honor  him.  We  are  in  expectation  of  afflictions,  we  look  for 
dangers ;  the  crime-stained  Scythians  are  not  far  off  travailing 
with  war  against  us.  As  a  soldier  fight  for  us ;  as  a  martyr 
use  boldness  of  speech  ■  for  thy  fellow-servants.  What  though 
thou  hast  passed  from  this  life :  but  thou  knowest  the  suffer- 
ings and  the  needs  of  humanity.  Supplicate  for  peace,*  that 
these  public  assemblies  may  not  cease ;  that  the  frantic  and 
lawless  barbarian  may  not  rage  against  temples  or  altars ;  that 
the  profane  may  not  trample  under  foot  the  holy  things.  For 
we,  that  we  have  been  preserved  unscathed,  to  thee  we  ascribe 
the  benefit :  but  we  implore,  too,  safety  for  the  coming  time.* 
And  should  there  be  need  of  a  more  numerous  intercession, 
assemble  the  choir  of  thy  brother  martyrs,  and  petition  togeth- 
er with  them  all ;  *  the  prayers  of  many  just  will  loose  the  sins 
of  multitudes  of  the  people.  Eemind  Peter,  arouse  Paul  and 
John,  both  the  theologian  and  the  beloved  disciple,  that  they 
be  solicitous  for  the  churches  which  they  established ;  for  which 
they  bore  fetters ;  for  which  they  endured  dangers  and  deaths ; 
lest  idolatry  raise  its  head  against  us ;  lest  heresies,  like  thorns, 
grow  up  in  the  vineyard  .  .  .  but  that  by  the  potency  of  thy 
intercession,  and  of  those  with  thee,  O  thou  wonderful  and  re- 
splendent amongst  the  martyrs,  the  system  of  Christians  may 
be  set  forth  as  a  harvest- field  abiding  unto  the  end,  in  the  fer- 
tile field  of  faith,  on  Christ."— T.  iii.  Ibid,  pp.  585-6. 

In  the  life  of  St.  Ephreem  he  gives  the  history  of  a  traveller, 
**  who  having  been  taken  prisoner  by  barbarous  descendants  of 
Ishmael,  and  separated  for  a  considerable  time  from  his  native 
country,  and  wishing  to  return  to  his  family,  but  ignorant  of  a 

'  npe6fiEv6oy  vnhp  rij^  TtarptSoi, 

•  na^pT}6ia,  '  Atr7f6ov  eipijyffy, 
*'ITMeri  yap  xal  vithp  oSv  diraBel^  kqwXdx^uBry  6oi  XoytZoueBa 

rijv  Ev8py7f6tay  '  airovney  6k  xai  rov  ^iXKovvo^  rifr  cc6q>dXBiay. 

•  Kai  fiEvd  ttdrraor  ^Erfirfvt. 


AITGELS  AOT)  SAINTS.  847 

commodious  road,  obtained  thy  singular  aid,  and  was  made  ac- 
quainted with  the  way  that  was  most  conducive  to  his  safety, 
and  was  not  foiled  in  his  wish.  For  when  reduced  to  the  ex- 
treme of  danger,  and  in  expectation  of  death  (being  straitened 
by  the  barbarians  having  beset  the  road)  when  he  only  remem- 
bered to  name  thee,  exclaiming,  *  Holy  Ephraem,  help  me,'  * 
he,  uninjured,  surmounted  the  surrounding  dangers,  despised 
his  fears,  and,  beyond  expectation,  obtained  safety,  and  is  be- 
yond all  hope  restored  to  his  country  protected  by  thy  fore- 
sight (or,  protection)."  ■ — T.  iii.  De  Vita  EphTcmi.p.  616. 

"  And  do  thou  (Ephrsem)  that  art  standing  at  the  divine  al- 
tar, and  art  ministering  with  angels  to  the  life-giving  and  most 
holy  Trinity,  bear  us  all  in  remembrance,  petitioning  for  us 
the  remission  of  sins,  and  the  fruition  of  an  everlasting  king- 
dom." *^^Ibid.  in  jm,  p.  616. 

"  He  who  haj3  so  many  intercessors,  will  never  withdraw 
from  prayer  and  supplication  without  obtaining  his  object,  even 
though  he  be  grievously  weighed  down  with  flins ;  and  of  this 
opinion  and  hope,  God,  in  His  address  to  Abraham,  is  a  wit- 
ness, when  He  received  his  supplication  on  behalf  of  Sodom, 
not  requiring  forty,  but  ten,  to  plead  for  the  city  that  was 
about  to  be  destroyed.  •  .  .  Forty  martyrs  are  powerful  pro- 
tectors against  our  enemies,  and  advocates  deserving  of  being 
confided  in,  in  our  supplication  to  the  Lord.  With  hope  of 
such,  let  the  Christian  be  confident,  though  the  devil  weave 
his  temptations,  and  though  wicked  men  rise  up  against  us. 
Since  for  every  need  and  occasion,  the  power  of  these  (mar- 
tyrs) suffices,  and  receives  a  rich  grace  from  Christ."  * — T.  iii. 
In  App.  Serm.  iii.  de  XL.  Ma/rtyr.  p.  214.' 

"  '/2s  novov  Ttji  69}^  ifCeMvijdQTf  xpodtfyopiai,  ixetitoiy  •  ayte 
lSq)fiodpi  florfitt  ptoi, 

*  Tf}^  6r}i  npovoia^  q>povpovpL6vo%. 

*  Airov/ieroi  '^fitr  dfiaprTfudroov  ag>edtv,  aiforiov  re  /3a6iXe{ai 
dxoXavdtr. 

*  Ilpoi  itadav  yap  XP^^<^'^9  ^^^  leepidradtr,  ^  rovroor  dvra/iii 
i^apxefy  xai  itXov6iay  %apd  Xptdrov  Xcxjufidvet  TTJy  xdptr* 

*  St.  Gregory  of  Nyssa  asserl«  the  existence  of  guardian  angels  as  an  nn- 
donbted  tradition  in  the  Church:  « There  is  a  certain  declaration,  which 


348  INVOCATION  OP 

<^  It  is  needful  that  we  who  are  found  worthy  to  commoni'- 
cate  with  the  memories  of  so  many  and  great  men  (the  Apos- 
tles), give  thanks,  not  as  we  ought,  for  that  is  impossible,  but 
as  we  are  able,  for  this  is  aooeptable.  For  the  saints  require 
these  honors  from  us,  not  that  they  themselves  may  derive  any 
benefit  from  our  oommendations,  but  that  we  may  be  benefited 
by  this  oouxmunion." — AUer.  Laud.  St.  Steph.  Gailcmd.  t.  vi 
p.  599. 

St.  Gbbooby  of  Nazianzuh,  Gt.  C. — "  If  we  ha.ve  assembled 
in  this  spirit,  the  festival  is  truly  according  to  ChriBt ;  we  have 
indeed  honored  the  martyrs.  .  .  .  But  if  (we  have  assembled) 
to  indulge  in  the  pleasures  of  the  belly  •  .  .  and  have  not  ac- 
counted this  a  time  of  ascending  heavenwards,  and  of  deifica«^ 
tiou  (if  I  may  presume  so  to  speak)  of  which  the  martyrs  are 
the  mediators,*  then,  first,  I  understand  not  the  occasion.^' — 
jT.  i.  <>r.  vi.^.  140. 

"  She  ( Justina,  a  Christian  virgin),  having  commemorated 
these,  and  more  tiian  these  (interferences  on  the  part  of  God), 
and  having  supplicated  the  Virgin  Mary  to  aid  a  virgin  in 
danger,'  interposes  the  medicine  of  fasting,  and  of  prostration 
on  llie  earth."— T.  i.  or.  xviii.  de  St.  Cypriano^p.  27&. 

"  Mayest  thou  (Cyprian)  look  down  from  above  propitiously 
upon  us,  and  guide  our  word  and  life ;  and  shepherd,  or  shep- 
herd with  me,  this  sacred  flock,  amongst  other  things  directing 
to  what  is  best^  and  driving  away  the  fierce  wolves,  and  the 
hunters  after  syllables  and  words,  and  gladdening  us  with  a 
more  perfect  and  clear  illumination  of  the  Holy  Trinity,  be- 
fore which  thou  now  standest." — Ibid.  p.  286.  "  And  I  inn 
persuaded  that  he  now  (guards  the  flock)  more  effectually  by 


receives  belief  from  a  tradition  of  our  fathers,  which  says  that,  after  our 
nature  had  fallen  into  sin,  Ood  left  us  not  in  our  ruin  neglected  and  nn- 
oared  for,  but  appointed  one  of  the  incorporeal  angels  as  a  sharer  in  each 
one's  battles  during  life."— 21  L  Bt  VitaMosia,  p.  195.  See  also  L  i.  Earn, 
vii.  in  Cant  CafUic.  p.  689. 

*  Ttfv  irapBsrov  Mapiar  buttvov^a  flot/O^at  itapB^rw  xtpdv" 


ANGELS  AND  SAINTS.  849 

his  interceBsion,  than  he  did  formerly  by  his  teaching,  by  so 
much  as  he  is  nigher  unto  God." — lb.  or.  xix.  j>.  288. 

"  May  our  affairs  proceed  as  God  wills ;  may  they,  by  his 
(St  Basil's)  intercessions,*  proceed  better." — T.  Lor.iai.in 
Lavd.  S.  Basil.  ^.  385. 

"  The  martyr  is  with  the  martyrs ;  and  now  he  indeed  is  in 
heaven,  and  there,  as  I  think,  is  offering  up  sacrifices  for  us, 
and  praying  for  the  people ;  for  though  he  has  left  us,  yet  has 
he  not  utterly  deserted  us.  .  .  .  And  mayest  Thou,  O  divine 
and  sacred  head,  look  down  from  on  high  upon  us ;  and  that 
sting  of  the  flesh  which  God  has^given  us  for  our  training,  do 
thou  either  by  thine  intercessions  *  remove,  or  persuade  us  to 
bear  it  with  more  fortitude ;  mayest  thou  guide  us  in  all  our 
conduct  to  what  is  most  befitting ;  and  if  we  should  depart 
hence,  receive  us  there  also  into  Thy  tabernacles." — Ihid.pjp. 
872-73. 

"  Mayest  thou  (St.  Athanasius)  look  down  from  above  pro- 
pitiously upon  us,  and  guide  this  people  to  be  perfect  adorers 
of  the  perfect  Trinity ;  and,  if  the  times  be  peaceful,  preserve 
us,  and  shepherd  with  me ;  but,  if  troubled,  withdraw  us,  or 
take  us  to  thee,  and  place  us  with  thee,  and  those  like  to 
thee,  though  great  is  what  is  asked  for."  * — Ih.  or.  xxi.  in 
Lcmd.  S.  AUum.p.  397.  ' 

"  He  (Peter  of  Alexandria)  departed  this  life  at  a  good  old 
age,  after  enduring  many  struggles  and  contests ;  and  he  now, 
I  well  know,  looks  down  from  above  upon  our  affairs,  and 
stretches  forth  his  hand  to  those  who  labor  in  the  cause  of 
virtue,  and  so  much  the  more,  as  he  is  free  from  the  trammels 
(of  the  body)."  '—lUd.  or.  xxiv.  p.  426. 

>  Tali  kxaivov  itped/Seiaii.  •  Tati  deavrov  npe6fietan%, 

•  Kay  niya  p  ro  airov/ievov, 

*  Todoo  juaXXor,  odoo  roov  didfitSv  idrtr  iXevBepoi,  "  I  am  per- 
suaded that  the  souls  of  the  saints  are  acquainted  with  our  affairs  {lesiBoMat 
rdi  roar  dyioor  rfrvxds  raSv  ^jner^poov  aidBdvedBaty*—T.  i.  Ep.  201,  p, 
898.  In  his  discourse  at  the  Council  of  Constantinople,  in  the  peroration 
in  which  he  bids  farewell  to  that  city,  he  says:  "Farewell,  ye  angels, 
guardians  (ephori)  of  this  church,  and  of  my  presence,  and  of  my  going 


850  INVOCATION  OF 

^  And  (I  would  thus  address  myself)  to  the  angela  placed 
over  (this  city),— for  I  am  persuaded  that  other  aingels  preside 
over  other  churches,  as  John,  in  his  apocalypse,  teaches  me, — 
make  a  way  for  my  people,  and  cast  aside  the  stones  froni^ 
their  path,  that  nothing  be  a  stimibling-block  or  hindrance  to 
the  people  in  the  divine  road  and  entrance." — Ih*  or.  zzxiL  j7. 
516.    For  a  similar  passage,  see  lb.  p.  628. 

^^  I  beseech  Thee  send  one  of  Thine  angels  as  a  guide  to  me, 
a  fit  guardian  who  may  lead  me  with  a  pillar  of  fire  and  of 
cloud,  may  divide  the  sea,  and  with  a  word  stay  the  running 
waters,  may  feed  me  with  heavenly  and  earthly  food  plenti- 
fully. May  the  cross  figured  with  my  hands  check  the 
audacity  of  my  enemies.'' — Carm.  194;,  OaUcund.  T.  vi  j?.  404 

^  And  now  from  heaven  she  supplicates  for  us  great  things." ' 
— IbidL  Carm.  94,  jp.  879. 

'^Thou  hast  often  saved  me  from  sickness,  &c.,  because 
thou  hadst  God  propitious  to  thee.  And  save  me  now  also, 
O  my  father  (Gregory),  and  thou  too,  blessed  mother  (Konna) 
that  didst  die  in  the  midst  of  prayer,  with  your  mighty  sup- 
plications." •—iS.  Caam.  91,  p.  880. 

St.  Basil,  G.  C. — "  Of  the  holy  spiritual  powers  that  have 
their  places  in  heaven,  some  are  called  eyes,  from  being  en- 
trusted to  watch  over  us ;  others,  ears,  from  receiving  our 
prayers." '—T.  i.  Horn,  in  Ps.  xxxiii.  n.  11,  p.  219. 

^^  Who  that  loves  the  martyrs  can  grow  weary  of  commemo- 
rating them,  seeing  that  the  honor  shown  to  these  excellent 
fellow-servants  of  ours  displays  a  good  disposition  towards  our 
common  master  I  .  .  .  There  are  before  us  not  one  only,  or 
two,  but  forty,  with  one  soul  as  it  were,  in  different  bodies,  to 
move  our  wonder.  Theirs  is  the  cry,  We  havepoMei  through 
jwe  and  water,  and  thou  hast  "brought  us  into  a  refresh- 

forth,  if  80  b«  that  mj  aifairs  are  in  Gk)d's  hands."— X<id6.  Cono.  U  ii  p. 
4M8. 

•  2a «)  xai  vvY  fiBy  ledrep,  ntyd\ff6t  XirifSu 

*  TV  fCapad€X96^t  ^fAtSv  zdi  tfei/tfetC. 


ANGELS  AND  SAINTS.  3M 

metU  (Ps.  Ixv.  11).  These  are  thej  who  having  taken  pes- 
session  of  our  land,  afford  ns,  like  so  many  continuous  towers/ 
security  against  the  inroads  of  our  enemies*.  They  have  not 
confined  themselves  to  one  place,  but  have  already  been  re- 
ceived as  guests  in  numerous  places,  and  have  become  the 
adornment  of  many  countries^  And  the  marvel  is,  that  they 
come  not  separately  to  those  that  receive  them,  but  comr 
mingled  they  approadi  in  gladness  as  one. . . .  Though  forty, 
they  are  all  at  once  together,  and  are  i^  with  each  that  has 
them.*  'Oh !  the  abounding  benefit ;  the  gift  that  is  not  con- 
sumed ;  a  help  prepared  for  Christians ;  a  church  of  martyrs ; 
an  army  laden  with  trophies ;  a  choir  singing  glory  (to  God)  I 
How  much  wouldst  thou  not  labor  to  find  anywhere  even  ons 
to  propitiate  the  Lord  for  thee.*  Forty  are  they  that  send  up 
harmonious  prayer.^  Where  two  or  three  are  gathered  to-  ^ 
gether  in  the  name  of  the  Lord,  there  is  He  in  the  midst  of 
them ;  and  where  forty  are,  who  doubts  of  God's  presence  I 
l%e  afflicted  flies  unto  the  forty,  the  gladd^ied  runs  unto  tbd 
same,  the  former  to  find  deliverance  from  his  troubles,  the 
latter  that  his  more  fortunate  lot  may  be  continued  unto  hinu 
There  the  pious  mother  is  found  praying  for  her  children^ 
supplicating  for  her  husband  on  his  journey,  health  for  him 
when  afflicted  with  sickness.  Let  your  prayers  be  with  mar- 
tyrs.* Let  the  young  imitate  their  ocnnpeers ;  fathers  pray  to 
be  the  parents  of  sons  like  these ;.  mothers  learn  to  copy  the 
pattern  of  that  good  mother.  ...  Oh  holy  choir !  oh  sacred 
band  I  oh  unbroken  host  of  warriors ;  oh  common  guardians 
of  the  human  race !  *  Ye  graciouB  sharers  of  our  cares ;  ye 
— — ~^ — — i ■■■  ■  ■  - ,. 

'  In  the  same  yolaine  {t,  il.  P.  L  p.  2(15,  Horn,  in  Mam»  Mart,  in  fine),. 
we  meet  with  the  same  oomparison:  "May  He  preserve  nnmoved  this 
dinrch,  which  is  defended  by  Uie  mighty  towers  of  Uie  martyrs." 

*  Alluding  to  their  bodies  having  been  bnmed  in  a  pile  togetber>  and: 
their  dust  scattered. 

•  'Vfcip  dov  dvdooxourra  vor  xvflioy* 

^'Merd  uaprvpanf  yBri6B»  rd  ccirifutrct  djaeSr. 
*'/2  xotroi  tpvXaxei  rov  yircvi  voSr  drOpooicmr* 


852  INVOCATION  OF 

co-operators  in  (our)  prayer ;  most  powerful  intercessors ;  * 
stars  of  the  universe ;  flowers  of  the  churches."-r2l  ii.  P.  L 
E(mi.  in  40  Martyr,  n.  Ij  8,  j?p.  209,  210,  217-19. 

^  To  frame  the  panegyric  (of  the  martyr  Mamas),  all  ye  who 
in  dreams  have  been  visited  by  the  martyr,  bring  him,  I  pray^ 
you,  to  your  remembrance;  all  who  have  had  him  in  this 
place  as  a  co-operator  in  prayer ;  *  all  to  whom  he  has  been, 
when  called  by  name,'  present  in  their  labors ;  all  travellers 
whom  he  has  brought  back  to  their  homes ;  those  whom  he 
has  raised  up  from  sickness ;  all  to  whom  he  has  restored 
their  children  from  death ;  all  for  whom  he  has  enlarged 
the  boundaries  of  life :  having  collected  all  together  form  a 
panegyric  out  of  the  common  contribution." — T.  ii.  P.  L 
Horn,  in  Mam.  Mart.  n.  ly  pj>.  259-60.* 

1  Je7fdeo9i  dvvepyoi,  npedftivrai  dvraroirot. 
•  2vrepy6r  eii  itpod€vxi}v.  >  X)r6ficcn  xXeGeii, 

^  St.  Basil  in  manj  places  asserts  that  honors  are  to  be  paid  to  martyrs. 
Thu8(/.  i.  P,  i.  Eom.  in  Pn.  H  p.  283),  **  You  have  long  since  preoccupied 
this  sacred  temple  of  the  martyrs,  and  have  with  hymns  propitiated  the 
God  of  the  martyrs,  persevering  unto  this  mid-day  hour,  awaiting  our  com- 
ing. There  is  indeed  a  reward  prepared  for  you  who  have  preferred,  be« 
fore  sleep  and  rest,  to  honor  the  martyrs  and  to  worship  God."  See  also  t. 
ilL  P.  ii  Ep,  848,  n.  2,  ad  Epia.  Ital.  ei  -GaU.,  where  the  honor  shown  is 
expressed  by  the  word  Bepaiteveiv.  Also  {Ibid,  Ep.  252,  Epi8.  F&nt.  ft. 
568),  **  The  honors  paid  to  martyrs  are,  to  all  who  have  hoped  in  Christ, 
matters  to  be  most  zealously  attended  to,  and  are  such  especially  to  you 
who  cultivate  virtue  above  all  things,  and  who,  by  your  disposition  of  mind 
towards  your  approved  fellow-servants,  show  your  affection  towards  our 
common  Lord."  He  also,  on  various  occasions^  asserts  the  doctrine  of 
guardian  angels.  Thus  [t.  i.  P.  i.  Ham.  in  Fib.  xxxiii.  pp.  211-212),  '*  The 
angel  of  the  Lord  ehall  encamp  round  about  tJhem  that  fear  Eim  ^).  An 
angel  of  the  Lord  attends  upon  every  believer  in  Christ,  if  we  do  not  our- 
selves, by  our  evil  deeds,  drive  Him  away.  For,  as  smoke  drives  away  bees, 
and  a  fetid  smell  drives  away  doves,  even  so  does  tear-causing  and  fetid  sin 
remove  from  us  the  guardian  angel  of  our  life  {toy  qrvXaxa  riji  Ca»i7^ 
V^ioSv  ayyeXov),  Hast  thou  in  thy  soul  works  worthy  of  angelic  guardian- 
ship, and  hast  thou  within  thee  a  mind  rich  in  the  contemplation  of  truth, 
God  must  needs  set  over  thee,  on  account  of  the  wealth  of  virtue's  admira- 
ble works,  guards  and  defenders,  and  surround  thee  with  a  guard  of  an- 
gels. ...  On  account,  therefore,  of  the  greatness  of  him  who  guards 
thee,  does  the  Lord  vouchsafe  thee  a  camp;  and  on  account  of  the  strength 
of  the  angel,  does  He,  as  it  were,  wall  thee  round  with  His  safeguard,  as  is 
implied  by  the  words  round  about.  For  as  the  walls  of  cities,  stretching 
tound  on  every  side,  repel  in  every  quarter  the  assaults  of  the  enemy,  thus 


ANGELS  AND  SAINTS.  858 

St.  EpiPHAiniTS,  G.  C. — ^^  I  hear  that  some  one  is  deYising 
some  folly  regarding  the  holy  and  ever-virgin  Mary,  and  is 
daring  to  vomit  forth  some  injurious  fancy  against  her.'  .  .  . 
Whence  this  wicked  temper  I  Whence  this  great  audacity  ? 
Does  not  her  very  name  bear  witness  against,  and  convince 
thee,  thou  contentious  man  ?  Who  was  there  ever,  or  what 
age  has  presumed  to  utter  the  name  of  Mary  the  holy,  and, 
when  interrogated,  has  not  instantly  added  in  reply, — ^*the 
Virgin? '  Foj  in  these  titles  are  shown  forth  the  distinctive 
marks  of  virtue  [he  notices  that  Abraham  was  styled  the 
friend  of  Oody  &c.]  And  to  holy  Mary  is  added  the  epithet, 
^the  Virgin,'  and  this  shall  never  be  altered.  For  she  the 
holy  ever  remained  spotless.  Does  not  nature  itself  instruct 
thee?  Oh  the  unheard-of  madness  1  oh  sad  novelty!  .  .  . 
How  dare  they  attack  the  spotless  Virgin ;  she  who  was  found 
worthy  to  be  the  dwelling-place  of  the  Son ;  she  who  was,  for 
this  very  end,  chosen  from  out  the  thousands  of  Israel  to  be 
the  vessel,  and  the  alone  memorable  dwelling-place  of  the  (di» 
vine)  birth.  .  .  .  [After  stating  it  as  his  opinion,  or  as  a  sup- 
position which  may  be  contended  for,  that  she  never  died, 
quoting  Apoo.  xii.  13,  he  says :]  Perhaps  this  may  have  been 
accomplished  in  her.  I  do  not  completely  decide  this.  I  do 
not  affirm  that  she  died  not.  For  the  Scripture  is  beyond  the 
comprehension  of  men,  and  has  left  the  matter  uncertain,  on 
account  of  that  honorable  and  most  excellent  vesseL*  Whether, 
therefore,  she  died,  we  know  not    But  if  she  was  buried  there 

also  is  the  angel  a  fenoe  in  front,  and  a  protection  from  behind,  neither 
leaves  he  the  sides  undefended.  Hence  shall  a  thauaand  fall  at  thy  side, 
and  ten  thousand  at  thy  right  hand,  but  unto  thee  shall  no  injury  of  thine 
enemies  come  nigh,  for  Es  shall  give  His  angels  charge  concerning  thee.** 
Again  {Ibid,  Horn,  in  Ps,  xlviii./).  264),  '*  And  the  just  shall  luwe  dominion 
over  tJiem  in  the  morning  "  (15).  For  to  each  one  of  the  faithful  there  is  an 
angel  associated,  who  is  worthy  to  behold  the  face  of  the  Father  who  is  in 
heaven,^  See  also  t,  L  P.  i.  lib,  iii.  Adv,  Eunom,  n.  L  p.  887,  where  he 
quotes,  in  proof  of  this  doctrine.  Matt,  xzviii.  10;  Bb.  xxxyiii.  8;  and  Gen, 
xlviii.  16.  Also  t  iii.  P.  i.  Ep.  xlp.  181  D;  and  t.  iii.  P.  ii.  JJp.  ccxxxyiii.; 
Nicopol.  Presbyt  p,  581  A. 

'  BXdd(pff/tor  Ttvd  -ditoyoiav^ 

•  jitd  TO  6Ksvoi  TO  Ttfitov  xai  lioxfoTaTor. 


864  INVOCATION  OF 

was  no  oon junotion  of  the  flesh.'  God  forbid.  Bat  wlio  is  he 
that  .  .  .  instead  of  hymns  and  gloiy,  is  devising  insults  and 
injuries  against  the  holy  Virgin,  and  will  not  honor  that  most 
honorable  vessel?*  .  . .  SaUf  ftdl  qfffraoe,  the  Lord  is  with 
thee.  This  is  she  who  was  foreshadowed  by  Eve,  who  in  a^ 
obscure  sense  received  the  title  of  mother  of  the  living.  .  .  . 
From  that  Eve  the  whole  homan  race  on  earth  has  been  do- 
rived.  But,  truly,  fnnn  Mary  was  life  itself  bom  into  this 
world,  that  she  might  bring  f(»th  Him  that  liveth,  and  become 
the  mother  of  the  living.  .  .  .  Whoso  honoreth  the  Jjord^ 
honoreth  also  the  saint ;'  and  whoso  puts  dishonor  on  a  saint, 
pats  di^onor  on  his  own  Lord.  Let  Mary  be,  by  herself,  the 
holy  Virgin,  the  hallowed  vessel.  For  these  noxious  opinions 
profit  us  nothing.  But  it  behooveth  us  to  conceive  more  honoiv 
ably  (of  her)  lest  we  fall  into  pride,  or  contentiousness,  or  un- 
profitable talking.  [He  then  passes  from  the  heresy  that  dis- 
honored her,  to  its  opposite^  the  CoUyrideaa,  which  made  a 
goddess  of  her.]  On  the  other  hand  there  are  some  who  in 
what  regards  the  same  holy  ever-virgin  Mary  are  so  insane  as 
to  have  sought  to  obtrn^  her  on  us  in  lieu  of  God ;  *  being 
borne  away  with  zeal,  and  comporting  themselves  as  if  struck 
with  madness.  For  they  report  that  certain  wcMnen  in  Arabia, 
but  from  the  parts  of  Thrace,  have  introduced  this  idle  tate, 
and  make  (or  off^  in  sacrifice)  imto  the  name  of  the  ever- 
virgin  a  kind  of  twisted  cake,*  and  that  they  assemble  t<^ther 
for  this  object ;  also  that^  unto  the  name  of  the  holy  Virgin, 
they  engage  in  what  is  an  act  beyond  all  bounds  lawless  and 
blasphemous,— even  to  offer  sacrifice'  by  women  unto  her  name. 
A  thing  utterly  impious,  unlawful,  and  alien  from  the  teachr 
ing  of  the  Holy  Spirit.  [Continuing  to  denounce  this  heresy, 
he  says :]  We  are  not  to  honor  the  saints  beyond  what  is  due,  * 

1  She  had,  that  Is,  no  child  but  Christ, 

•  MjJ  TtaocSv  ro  XBTt^ff^iyov  6x^0%, 

>  *0  Ttfidor  Kvpiovy  rtfia  xai  aytor,  *  *Arri  0eov. 

•  EjnreXetr  xoXXvpida  rtyd,  •  *l9povpyHy. 

•  nepa  rov  Siorroi  ov  xp^  rtfi^r  roi)«  dyiauU 


ANGELS  AND  SAINTS.  856 

but  to  lioiior  tkeir  Lord.  Let  then  the  error  of  ihese  deluded 
persons  cease.  For  Mary  is  not  God ;  neither  had  she  her 
body  -froni  heaYen,  bnt  from  man  and  woman ;  though  like 
Isaac  she  was  constituted'  agreeably  to  a  promise.  Let  no 
one  make  oblation  tmto  her  name,  for  that  ruins  his  soul'; 
nor  on  the  other  hand,  let  him  behave  madly  by  insulting  the 
holy  Viigin." 

[A  more  complete  account  of  the  peculiarities  of  this  heresy 
is  given  from  pp,  1058-67,  where,  amongst  liiany  similar  pas- 
sages, the  following  occur :]  "  Holy  indeed  was  the  bocjy  of 
Msry ;  but  she  was  no  God.  A  virgin  assuredly  was  the  Vif- 
ghi,  and  honored,  but  not  giveti  to  us  to  be  adored ;  *  but  she 
adored  Him  who  was  bom  of  her  flesh ;  Him  who  descended 
fi^m  heaven  and  the  bosom  of  His  Father.  And  for  this  end, 
the  Gospel  even  forewarns  us,  the  Lord  Himself  saying,  Whai 
is  ti  to  me  amd  to  thee^  womcm  t  My  howr  is  not  yet  com&. 
He  calls  her  worawn^  in  order  that  by  means  of  the  words,  TFb- 
mmt,  wha^  is  it  to  me  and  to  thee^  none  may  imagine  that  liie 
Holy  Virgin  is  of  some  superior  nature.  .  .  .  She  was  a  chosen 
vessel,  bat  still  a  woman,  who  nowise  went  beyond  the  nature 
(of  woman),  though  most  highly  honored,  both  in  mind  and 
disposition,'  ^Vto  as  the  bodies  of  the  saints,  or  any  other 
more  excellent  thing  which  I  name  in  her  praise.  Like  Elias, 
who  preserved  his  virginity  to  the  end,  and  was  thus  taken  up^ 
and  saw  not  death ;  like  John,  iaho  leaned  oh  the  Zof^d^a  hreaM^ 
'vbhbm  Jevus  loved;  aS  holy  Thecla,  and  Maiy  is  more  honored 
Uian  she ;  Ma^,  through  whom  was  bestowed  the  Incarnate 
Gk)d.  But  neither  Elias  is  to  be  adored,  though  still  living ; 
nor  John,  Ac.  .  .  .  For  if  God  will  not  have  even  angels 
adored,  how  much  more  not  the  daughter  of  Ann.  Be  Mary 
in  honor ;  but  be  the  Father,  Son,  and  Holy  Ghost,  adored : 
let  no  one  adore  Mary.*  .  .  .  Though  Mary  be  most  excellent 

■  Oixarofnfietea. 

*  Eti  iepo6xi}v?;dtv  ^fitr  dc$er<fa.  •  At6Brf6tr, 

*  ISr  rt/if  for»  Mapia,  6  W  Uoctijp  .  .  •  iepo6xvyBiSB^^  rrfr 
Mapiav  ulfdMii  npo6xvriBtr(k>, 


356  INVOCATION  OP 

and  holy  and  honored,  yet  is  she  not  to  be  adored." — T.  i. 
Adv.H<Bres.  CfaSyrirf/i?p.  1061-2,  10G5. 

St.  Ambrose,  L.  C. — "  May  Peter,  who  wept  so  effectually 
for  himself,  weep  for  ns,  and  turn  towards  us  Christ's  benig- 
nant countenance." — T.  i.  HeaocBm,  I.  v.  o.  26,  n.  90,  p.  114. 

^'  But  that  odor  has  with  it  the  sweetness  of  pious  prayer, 
which  is  directed  like  incense  in  the  sight  of  God.  And  in  the 
Apocalypse  we  read  that '  The  emoke  of  the  incense  of  the 
prayers  of  the  saints  ascended;  which  incense^  the  prayers,  that 
is,  of  saints,  is  carried  by  an  angel  upon  that  golden  altar 
which  is  before  the  seat  of  God,  and  glows  like  unto  a  sweet 
ointment  of  pious  prayer." — Ih.  De  Isaac,  et  AnimOy  o.  6,  n. 
44,  J?.  369.^ 

^'  How  much  more  readily  will  a  man  renounce  the  sin  that 
be  contemplates,  if  he  lift  up  the  eyes  of  his  mind,  and  con- 
sider that  everything  is  full  of  angels — air,  earth,  sea,  churches 
over  which  angels  preside — ^for  the  Lord  sends  His  angels  for 
the  defence  of  those  who  are  to  be  heirs  of  the  heavenly  pro- 
mises."— Ih.  In  Ps,  cxviii.  {Aleph)j  n,  9,  jp.  976. 

^^  This  too  is  of  avail  as  an  incentive  to  probity,  that  a  man 
believe  that  his  conversion  will  be  pleasing  to  the  assemblies 
of  angels,  whose  patronage  he  ought  to  seek  for,  or  whom  he 
ought  to  fear  to  offend."  * — Jb.  Exp.  Ev.  Luo.  L  vii.  n.  210, 
p.  1462.  For  a  similar  expression,  see  IHd.  l.  viii  n.  61,  p. 
1486.  The  same  phrase  has  also  been  already  seen  earlier,  un- 
der "  Purgatory ^^  in  the  extract  from  t,  ii,  De  Excess.  FV. 
Satyr,  n.  29.  It  occurs  also  in  the  extract  from  Ep.  xxiL  given 
under  "  Relics.^^ 

^^  Thus  did  Eliseus  the  prophet  show  that  armies  of  angels 

1  The  following  is  from  St.  Amphilochiua  (Oro^.  i.  In  Christ.  Natal,  n.  4, 
p.  465,  OdUand,  t.y\.)\  "The  world,  that  formerly  through  a  Tirgin  fell 
under  sin,  is  through  a  virgin  restored  to  liberty  {ifXevB^paorca  x66fioi  Std 
leapB^rov).  Through  a  virgin's  cl)ild-bearing«  so  numerous  and  so  mighty 
hosts  of  invisible  demons  have  been  driven  to  hell.  ...  0  Bethlehem,  thou 
blessed  city,  and  mankind's  inheritance!  0  manger!  0  manger,  the  com- 
peer of  the  cherubim  (dv/iju^rvxe),  and  honored  as  the  seraphinu** 

*  Quorum  aut  aflectare  patrocinium,  aut  vereri  debet  oifensam. 


ANGBLS  AND  SAINTS.  357 

were  arotmd  him  as  a  defence :  thus  did  Joshua  recognize  the 
leader  of  the  heavenly  host.  They  therefore  who  are  able  to 
fight  for,  ns^  are  able  to  guard  the  fruit  that  is  within  us.  But 
for  you,  oh  holy  virgins,  who  with  spotless  purity  preserve  the 
sacred  chamber  of  the  Lord,  there  is  a  special  protection.^  Ko 
wonder  if  angels  fight  for  you,  who  are  fighting  with  angels' 
morals.  Virginal  chastity,  which  is  rewarded  with  a  life  like 
theirs,  deserves  to  be  defended  by  them." — T.  ii.  L  L  De  Vir- 
gin, c.  8,  n.  51,  pp,  168-9. 

^^And  Simon? 8  wif^s  mother  was  taken  with  a  great  fever j 
o/nd  they  {Peter  amd  Andrew)  besought  him  for  her  {St.  Luke 
iv.)  And  thou  hast  persons  nearly  related  who  may  supplicate 
for  thee.  Thou  hast  the  Apostles  as  such  ;  thou  hast  the  majv 
tyrs  as  such.  It  is  not  nearness  of  blood,  but  connection  of 
virtue,  that  makes  such  relationship ;  for  we  walk  not  in  the 
fiesh,  but  in  the  Spirit.  Therefore,  love  Peter^s  nearness  to 
thee,  Andrew's  affinity,  that  they  may  pray  for  thee,  and  thy 
evil  desires  may  leave  thee.  .  .  .  You  have  then,  O  widow, 
help  (at  hand),  if  you  but  choose  such  relatives  (as  Peter  and 
Andrew)  ;  such  patrons  to  your  posterity,*  such  new  connec- 
tions. Peter,  therefore,  and  Andrew,  hesought  {him)  for  the 
widow.  Would  that  there  may  be  some  one  to  beseech  as 
speedily  for  us,  or  at  least  Peter,  and  Andrew  his  brother,  who 
thus  intercede  for  their  relative  :  for  then  they  could  obtain 
their  petition  for  a  relation,  and  now  they  can  do  so  for  us, 
and  for  all  men.'  For  you  observe  that  she  that  is  guilty  of 
a  great  sin,  is  less  fit  to  pray  for  herself,  or  at  least  to  obtain 
her  petition.  Let  her,  then,  employ  others  to  supplicate  the 
physician.  For  the  sick,  if  others  do  not  call  in  and  implore 
the  physician  for  them,  cannot  make  the  request  for  themselves. 
The  flesh  is  weak,  the  mind  sick  and  trammelled  with  the  bonds 
of  sins;  it  cannot  move  its  feeble  steps  to  that  physician's, 
dwelling-place.    The  angels — ^who  have  been  given  to  us  for 

1  Vobis  speciale  pnesidium  est.  '  Posteritatis  vestro  patronos. 

^  Tanc  pro  afElne  poterant,  nunc  jam  possunt  pro  nobis^  et  pro  omnibus 
linpetrare. 


358  .   INVOCATION  OF 

our  protectioA — ^dre  to  be  invoked  in  onr  behalf ;  the  martyrs 
-^whose  patronage  we  seem  to  have  a  claim  to  by  a  kind  of 
pledge  derived  from  the  body — are  to  be  invoked.*  They  who 
have  washed  away,  in  their  own  blood,  whatsoever  sins  they 
might  have  been  guilty  of,  can  put  up  their  supplication  for 
our  sins :  for  these  are  God's  martyrs,  our  high  priests,"  the 
beholdets  of  our  life  and  actions.  Let  us  not  blush  to  employ 
these  martyrs  as  intercessors  for  our  infirmity ;  •  for  even  when 
they  conquered  they  were  conscious  of  the  body's  infirmity." 
— r.  ii.  De  Viduis,  e.  ix.  n.  64-6,  p,  200. 

^^Oh  the  riches  of  Mary's  virginity!  like  a  cloud  die 
rained  upon  the  earth  the  grace  of  Christ ;  for,  concerning  her 
was  it  written :  Behold  the  Lord  cometh  sitting  upon  a  lighi 
clovd  {Is.  xix.),  truly  liffhtj  she  who  knew  not  the  burdens  of 
wedlock ;  tzruly  Uffhty  she  who  lightened  the  worid  from  the 
heavy  debt  of  sins.  She  was  Uff/U  who  bore  in  her  womb  the 
remission  of  sins." — lb.  De  Inst.  Virg.  c,  xiii.  n.  81,  p.  267. 

"  Let  us  all  learn  what  champions  I  seek  for,  who  may  be 
able  to  fight  for  us,  but  are  not  wont  to  fight  against  us.  I 
have  obtained  for  thee,  O  holy  people,  those  (SS.  Gkrvase  and 
Protase)  who  can  benefit  all  and  injure  none.  Such  are  the 
defenders  that  I  seek  for;*  such  the  soldiers  that  I  have, — 
soldiers,  that  is,  not  of  this  world,  but  soldiers  of  Christ :  of 
such  I  fear  no  envy ;  whose  protection  is  the  safer,  the  more 
powerful  it  is.  Tea  even  to  those  who  do  envy  me  them,  do 
I  wish  tiieir  protection  to  be  extended.  Let  them  come,  then, 
and  see  my  body-guard  ;  with  arms  like  these  I  will  not  deny 
that  I  am  surrounded.  .  .  .  These  eyes  were  closed  as  long  as 
the  bodies  of  these  saints  lay  buried  in  concealment.  The 
Lord  has  opened  our  eyes ;  we  have  seen  the  aids  wherewith 

>  Obsecnuidi  sunt  angeli  pro  nobis,  qui  nobis  ad  pnesidium  dati  sunt ; 
martyres  obsecrandL 

'  No0tri  pnesulcfs. 

'  Non  erabescamns  eos  intercessores  nostra  infirmitatis  adbibere. 

*  Cognoscant  omnes  quales  ego  propugnatores  requiram,  qui  ph>pug- 
nare  possint,  impugnare  non  soleant.  Hos  ego  adquisivi  tibi,  plebs  sancta, 
qui  prosint  omnibus,  nemini  nooeant.    Tales  ego  ambio  defensores. 


ANGELS  AND  BAIKTS.  ^59 

we  have  ofttmeB  been  defended.  We  saw  them  not,  but  we 
had  them  nevertheless.  .  .  .  We  had  patrons,  bnt  we  knew 
them  not." — lb.  Ep.  xxii.  Clctss.  L  Sorori,  n.  10-11,  pp.  876-7. 
For  the  context  see  ^^  Rdics.^^ 

^^  How  were  onr  minds  overwhekned  on  hearing  of  thy  ill- 
ness. Alas !  how  foolish  was  our  opinion.  We  thought  that 
thou  wast  restored  to  u%  who  wesee  wast  but  delayed  unto  us ; 
for  we  now  see  that  by  thy  vows  unto  the  holy  martyr  Lawrence 
thou  didst  obtain  thy  petition  for  a  respita*  And^  would  that 
tiiou  hadst  prayed,  not  for  a  respite  only,  but  fora  lengthened 
period  of  hf e.  Thou  who  couldst  obtain  thy  petition  for  a  re- 
spite in  order  to  come  unto  us,  couldst  haye  obtained  many 
years  of  life."— /J.  De  Msoess.  Frat.  Satyr,  n.  17,  p.  1118. 

^^  What  comfort  remains  to  me  but  this,  that  I  hope  more 
speedily  to  come  to  thee,  brother,.and  that  thy  withdrawal  will 
not  be  a  long  divorce  between  us ;  and  that  this  favor  may  be 
conferred  on  me  by  thy  intercessions,  that  thou  mayest  sum- 
mon me,  who  long  to  join  thee  more  speedily." — lb.  L  ii.  De 
HestM^eo.  {m  fine)  p.  1170. 

St.  Jbbokb,  L.  C. — "  The  day  will  come  wherein  thou  wilt 
return  a  conqueror  to  thy  country,  wherein  thou  wilt  traverse 
the  heavenly  Jerusalem,  the  brave  man  crowned.  Then  wilt 
thou  be  a  fellow-citizen  with  Paul ;  then  for  thy  parents  also 
wilt  thou  petition  the  rights  of  that  same  city.  Then  too  wilt 
thou  pray  for  me,*  who  spurred  thee  on  to  conquer." — T.  i. 
^.  xiv.  €td  Hdiodor.  n.^  p.  29. 

^'  The  daughter  (whose  death  thou  bewailest  to  excess)  thus 
addresses  thee,  and  prqys  for  thee  to  the  Lord,  and  impetrates 
for  me,  certain  as  I  am  of  her  mind,  the  pardon  of  my  sins." ' 
— lb.  Ep.  xxxix.  n.  6,  p.  188. 

"  We  are  more  to  be  lamented  than  they  (the  departed)  ;  we 
who  have  to  give  an  account  of  every  idle  word.    He,  already 

1  Tnis  enim  votis  apnd  sanctum  martyrem  Laarentmm  (in  the  church  of 
St.  Lawrence,  martyr?)  impetratom  ease  nunc  oognoscimus  oommeatom. 
^  Tanc  et  pro  me  rogabis. 
*  Pro  te  Dominnm  rogat;  mihiqne  »  .  •  Teniam  impetrat  peooatorom. 


860  INVOCATION  OP 

safe  and  triumphant,  beholds  thee  from  on  high,  and  aids 
thee  in  thy  travailing,  and  prepares  for  thee  a  place  near 
himself."  '—Tb.  Ep.  Ixxv.  ad  Theodor.  Vid.  n.  2,  p.  448. 

At  the  close  of  the  life  of  St.  Paula,  he  says :  "  Do  thou, 
Paula,  aid  with  thy  prayers  thy  worshipper  in  his  extreme 
old  age.'  Thy  faith  and  works  associate  thee  with  Christ ; 
being  present  (vrith  Him)  thou  wilt  more  easily  obtain  what 
thou  petitionest."  • — T.  i.  ^.  cviii.  adJEttstoch.  n.  83,^.  718. 

^^  It  was  her  (Constantia's)  custom  to  pass  whole  nights  in 
watching  at  his  (St.  Hilarion^s)  tomb,  and  to  converse  with 
him  as  though  he  were  present,  to  aid  her  in  her  prayers." — 
T.  ii.  Vita  8.  SUar.  Erem.  n.  47,  p.  40. 

For  what  goes  before  the  following  extract,  see  "  Relics?^ 
"  Wilt  thou  fix  laws  for  God  ?  Wilt  thou  cast  chains  on  the 
Apostles,  so  as  that  they  be  held  in  custody  until  the  day  of 
judgment,  nor  be  with  their  own  God  ?  Of  them  it  is  written, 
They  follow  the  Lamb  whithersoever  He  goeth.  If  the  Lamb 
be  everywhere,  then  must  they  also  who  are  with  the  Lamb  be 
believed  to  be  everywhere.*  And  whereas  the  devil  and  evil 
spirits  wander  over  tlie  whole  world,  and  by  their  surpassing 
swiftness  are  everywhere  present,  shall  the  martyrs,  after 
shedding  their  blood,  be  hidden  under  the  altar ^  and  be  unable 
to  go  thence  ? '  You  say,  in  this  book  of  yours,  that  *  whilst 
we  are  alive  we  can  pray  mutually  for  each  other,  but  that 
when  we  have  departed  this  life,  no  one's  prayer  is  heard  for 
another,  especially  seeing  that  the  martyrs,  though  praying  for 
their  hlood  to  he  a/oenged^  have  not  been  able  to  obtain  th^ir 
request.'  If  the  Apostles  and  martyrs,  while  still  in  the  body, 
can  pray  for  others,  at  a  time  when  they  must  stiU  be  anxious 

1  Favet  laboranti,  et  juxta  se  locum  pneparat. 

*  Cultoris  tui  Qltimaxn  seneotutem,  orationibius  juva. 
>  Pnesens  facilius  quod  poetulas,  impetrabis. 

*  Tu  Deo  leges  pones?  Tu  apostolis  vincula  injicies,  nt  usque  ad  diem 
judidi  teneantur  custodia,  neo  sint  cum  Deo  suo?  De  quibus  scriptum  est, 
sequuntur  Agnum  quoeunque  vadit ;  si  Agntts  ubique,  ergo  et  ii,  qui  oum 
Agno  sunt,  ubique  esse  credendi  sunt. 

*  Some  manuscripts  have  area  instead  of  ani,  area  operientur  indusi^ 


.    AKGELS  AND  SAIKTS.  361 

for  themselves,  how  much  more  after  their  crowns,  victories, 
and  triumph^  won  ? '  One  man,  Moses,  obtains  from  God  par- 
don for  six  hundred  thousand  men  in  arms ;  and  Stephen,  the 
imitator  of  his  Lord,  and  the  first  martyr  in  Christ,  begs  for- 
^veness  for  his  persecutors :  and  shall  their  power  be  less, 
after  having  begun  to  be  with  Christ  ?  •  The  Apostle  Paul 
declares  that  two  hundred  threescore  and  sixteen  souls,  sailing 
with  him,  were  freely  gwen  him  /  and,  after  he  is  dissolved 
(md  has  hegtm  to  be  with  Christ,  shall  he  dose  his  lips,  and 
not  be  able  to  utter  a  word  in  behalf  of  those  who,  throughout 
the  whole  world,  believed  at  his  preaching  of  the  Gospel  ?  • 
And  shall  the  living  dog  Yigilantius,  be  better  than  that  dead 
lion  f  "—71  ii.  Adv.  Vigilant,  n.  6-7,  pp.  892-3.  See  also  ^.  iii. 
Procem.  in  lib.  ii.  Comm.  in  Ephes.  p.  586.* 

St.  Damasus,  Pope,  L.  C. — Having  stated  that  St.  Eutychius 
showed  in  a  vision,  where  his  martyred  remains  were  concealed, 
he  says :  '^  He  is  sought  for ;  when  found,  he  is  venerated ;  he 
bestows  all  things.  Damasus  has  described  his  merit.  Do  you 
venerate  his  tomb."  * — Carm.  xviii.  p.  848,  t.  vi.  OalUmd. 
See  also  Ca/rm.  xvi.  Votumi  S.  Damas. ;  and  Ca/rm.  xx.  De  8. 
Satfif/min. 

^^  Be  favorable,  I  beseech  thee,  glorious  martyr,  to  the  pray- 
ers of  Damasus."  * — lb.  Ca/irm.  xx.    See  also  Ccmn.  xxxvi.' 

^  Quanto  magis  post  ooronas,  viotorias,  triumphoe  ? 

*  Postqnam  cum  Christo  esse  coeperint,  minus  valebmit  ? 

*  Postquam  resolutus  esse  coeperit  oum  Christo,  tanc  ora  olausnrnsest,  et 
pro  his  qui  toto  orbe  ad  suum  eTangelimn  oredidenint,  mntire  non  poterit  ? 

*  St.  Hacarius  of  Egypt  having  said  that  evil  spirits  bear  awaj  the  sools 
of  the  wicked,  he  adds,  '*  And  that  such  is  the  fact  thou  majest  understand 
from  the  side  (of  the  question)  which  is  beneflciaL  Yea,  for  even  now  there 
are  angels  abiding  with  the  holy  servants  of  God.  and  holy  spirits  surround- 
ing and  guarding  them.  And  when  they  depart  out  of  the  body,  the 
choirs  of  angels  receive  their  souls  into  their  own  portion  (jLtepo^,  into 
a  pure  eternity  (or  existence),  and  so  lead  them  to  the  Lord."— iSTom.  xziL 
p.  183;  In  Ed.  Op.  S,  Greg.  Tkaum.  Paris.  1622. 

*  Inventus  colitur,  fovet,  omnia  pra^tat, 
Expressit  Damasus  meritum.    Yenerare  sepulcrum. 
In  Carm.  xxiv.  instead  of  venenwe  sepulcrum,  we  have,  sanctorum  limina 
(idorana.  '  Ut  Damasi  precibus  taveas,  precor,  inclyte  martyr. 

^  In  the  Apostolical  Constiiutioiu  {I  v.  e.  ix.)  we  find  :  "  Now  concern- 


3d2  INVOCATION  OF 

BuFFiNus,  L.  C. — ^Having  described  the  mirsumloofl  manner 
in  which  the  bodies  of  St.  ApoUonius  and  his  associates  were 
rescued  from  the  sea,  into  which  their  relics  had  been  cast,  he 
concludes  as  follows :  "  By  which  (bodies),  even  unto  the  pre- 
sent day,  many  miracles  and  marvellous  signs  are  performed 
for  all.  But  also  the  wishes  and  prayers  of  all  are  received 
by  them,  and  are  as  the  fruit  of  the  petition  fulfilled ;  whither 
also  the  Lord  vouchsafed  to  lead  us,  and  to  accomplish  our 
wishes  and  prayers,"  ' — De  VUis  PcUrtmhy  o.  xix.  Ap.  Rvinart, 
Acta^p.  641. 

St.  Vioiuus  of  Trbmt,  L.  C." — "  Appro&ch  with  me,  as  a 
suppliant,  to  these  saints,  that  I  may,  in  that  day,  sinner  that  I 
am,  touch  the  hem  of  priesto  and  martyrs." — Ep»  ad  Simplio^ 
op.  Rumartyjp.  686. 

St.  J.  Chbysostom,  G.  C.-^^  And  thou,  therefore,  when  thou 
perceivest  that  God  is  chastening  thee,  fly  not  to  His.  enemiea 
the  Jews,  lest  thou  enkindle  His  wrath  the  more  against  thee ; 
but  to  His  friends,  the  martyrs,  the  saints,  and  those  who  werO: 
pleasing  unto  Him,  and  who  have  great  power  (or,  boldness  of 
speech)."' — T.  i.  Or.  viiL  Adv.  Jud^  n.  6,^.  836. 

"  Let  us  then  all  pray  unitedly,  both  rulers  and  subjects^ 
women  and  men,  old  and  young,  slaves  and  freemen,  taking 
the  blessed  Meletius  as  an  associate  in  this  our  prayer  (for  hia 

ing  martyrs,  we  say  to  you,  that  they  are  to  be  had  in  all  honor  by  yon 
(iv  nddxf  Ttfip  <odt  napp  vfiTr),  as  also  by  us  are  honored  blessed  James, 
the  bishoo,  and  holy  Stephen,  onr  fellow-deacon.  For  these  are  also  by 
God  made  blesse^l,  and  by  holy  men  honored  ;  men  who  were  pure  from 
every  transgression,  iraroorable  when  tempted  to  sin,  or  when  persuaded 
from  good  deeds,  without  dispute  deserving  of  encomiums  ;  of  whom  also 
David  has  said,  *  Precious  in  the  sight  of  the  Lord  is  the  death  of  His  saints^ 
(i%.  cxv.  15);  and  Solomon,  *  The  memory  of  the  just  is  with  pra/ises.^  ** 

'  Sed  et  vota  omnium  atque  orationes  snscipiuntur  ab  eis,  et  cum  fnicta 
petition  is  implentur  ;  quo  etiam  et  nos  dignatua  est  DomilMis  adduqere,  at 
Tota  orationesque  complere. 

*  He  was  raised  to  the  see  of  Trent  in  385.  His-relatioB  fA  the  martyr- 
dom of  Sisinnius  and  others  to  Simplioian,  the  snooessor  of  St.  Ambrose, 
and  also  to  St  Chrysostom,  is  given  by  Ruinart^  Acta. 

•  77/305  Tov%  <p{Xovi   avrov,   rovi  fidf^rvpa^y  vovi  dyiovi,  Hoet 


AN0BLS  AND  SABTTS.  868 

power  is  greater  now,  and  more  fervent  his  Ioyq  towards  vs), 
that  this  love  may  increase  in  ns ;  and  that  it  may  be  vonch- 
safed  unto  ns  that  as  we  are  here  nigh  his  tomb,  so  may  we  be 
there  also  nigh  his  everlasting  tabernacle,  and  attain  to  the 
things  laid  up  for  us." — T.  ii.  Som.  De  8.  Mdet.  injme^  j>. 
625.'  See  also  the  extract  from  L  ii  Hcmi,  in.  Juver^,  et  McuO' 
im.  MM.  p.  696,  given  under  "  Rdio%^^ 

"  May  yov,  by  the  prayers  of  this  holy  martyr,'  and  by  tiiose 
of  the  rest  that  have  wrestled  as  she  did,  retain,  an  accurate  rei- 
membrance  of  these  things,  and  of  others,  that  have  been  said 
to  you." — Ihid.  Horn,  m  S,  Pelagiam^  V.  et  M.^m  fims^  p^ 
704.  See  also  under  '^  Relio%^^  t  ii  JSam.  ii.  De  Mikooabeii^ 
injme^p.  753. 

^^  Perhaps  a  great  affection  towards  these  saints  has  been  ex- 
cited in  you ;  let  us  then  with  this  ardor  fall  down  before  t^eis 
relics ;  *  let  us  embrace  their  shrines,  for  even  the  shrines  o{ 
the  martyrs  are  capable  of  having  much  power,  ev^a  as  their 
bones  have  great  virtue.  And  not  on  this  festival  only,  but 
on  other  days  also,  let  us  take  our  stand  by  thern^  let  us  invoke 
these  (saints) ;  let  us  implore  them  to  become  our  patronesses ; 
for  they  have  great  power  (freedom  of  speech),  not  ^merely 
during  life,  but  also  after  death,  yea,  much  greater  after  death.^ 

>  The  following  occurs  earlier  in  the  same  homilj.  Haying  mentioned 
that  the  people  of  Antiooh  very  generally  gave  the  name  of  Meletius  (St.) 
to  one  of  their  children,  he  continues :  '*  Being  constantly  obliged  to  be 
thus  reminded  of  his  name,  and  to  have  that  saint  in  their  souls,  they  ac- 
counted that  name  as  repellant  of  every  unlawful  affection  and  thought ; 
and  this  became  so  frequent,  that  this  name  was  heard  everywhere,  both  in 
the  market-place  and  in  the  fields  and  in  the  streets.  But  not  only  were 
ye  so  affected  towards  his  name,  but  even  towards  the  representation  of  his 
person.  For  ye  did  thfe  same  to  his  image  as  ye  did  to  his  name.  For 
even  on  the  bezels  of  rings,  and  on  seals,  and  cups,  and  on  chamber  walls, 
and  everywhere,  did  many  persons  depict  that  holy  image  {r^v  eixova  rij'tf 
dyiay  ixeirpy  Stexdpa^ar  fCoWol),  So  as  not  merely  to  hear  his  holy 
name,  but  also  to  behold  in  every  place  the  representation  of  his  body,  and 
have  thence  a  twofold  comfort  under  his  exile.''— /5.  p,  69U  See  the  same 
subject  in  t,  iv.  JJom.  xxl  %n  Genes,  p.  318. 

*  rerotro  dl  evxct^i  T^i  dyiai  ravrtfi, 

*  npodicideojLter  avrdSr  roU  Xetiffdroii^ 

*  UapaxaXiafiiy  avrdi^   d^fSfiey  xevidBat  fCpodrdttSa^  jjifitSr  * 


364  INVOCATION  OP 

For  they  now  bear  the  stigmata  of  Christ,  and,  displaying  those 
stigmata,  they  are  able  to  persuade  the  king  to  anything.  Since, 
then,  so  great  is  their  power  and  their  love  before  God,  by  con- 
stant waiting  on  them,  and  by  untiringly  coming  unto  them, 
having  established  ourselves  as  their  familiars,  we  shall  attain 
to,  through  them,  the  loving- kindness  of  God." — T.  ii.  Horn, 
de  SS.  Bemice  et  Prosdocey  in  Jme^p.  770.  See  also  t  iii. 
In  Diet,  Faulty  Nolo  vos  ignor.  p.  286  ;  and  also  t.  iv.  Rom. 
ix.  in  Oenea.  in  fine. 

Commenting  on  Oen.  xix.  29  :  "  When  God  destroyed  the 
cities  of  that  country,  he  remembered  Abraham,  and  delivered 
Lot  from  the  destruction.  What  means,  God  remembered 
Abraham !  the  petition,  to  wit,  which  Abraham  had  put  up, 
saying.  Thou  wHt  not  destroy  the  just  with  the  wicked.  What 
then,  some  one  may  say,  on  account  of  the  petition  of  the 
patriarch  the  just  was  saved,  and  not  on  account  of  his  own 
justice !  Even  so :  even  on  account  of  the  patriarch's  petition  ; 
for  when  we  at  the  same  time  bring  what  we  can  of  our  own, 
intercession  also  on  the  part  of  the  just  will  very  greatly  ad- 
vantage us :  ■  whereas  if  we  be  negligent,  and  set  our  hopes  of 
safety  (or  salvation)  on  them  alone,  it  no  longer  avails  us  any- 
thing. Not  that  the  just  are  powerless,  but  that  we  betray 
ourselves  by  our  own  negligence.  And  that  thou  mayest 
understand,  that  when  we  are  careless,  even  though  they  who 
plead  in  our  behalf  be  just,  even  though  they  be  prophets,  we 
are  nowise  advantaged  thereby  .  .  .  listen  to  the  God  of  the 
universe  speaking  to  the  prophet  Jeremias,  who  was  sanctified 
from  the  womb :  Pray  not  for  this  people,  for  1  willnot  hewr 
thee.  Behold  the  loving-kindness  of  the  Lord ;  He  tells  the 
prophet  beforehand  that  he  may  not,  when  pot  heard  after 
having  prayed,  think  that  this  happens  through  his  fault, 
therefore  does  He  admonish  him  of  the  wickedness  of  the 
people,  and  command  him  not  to  pray ;  that  he  also  may  be 

icoXXifv  ydp  exovdt  ita^pr/diav  ovx^  Zoodat  /lovor,  dXXd  xcd  reXsv- 
TTfdadat  •  xai  noXXtp  fidWov  rcAeur^atfoi. 

*  *Hfeapd  rdSr  Sixaioov  it/yed/Seia  td  /iiytdra  ^fid^  orinjiStr. 


ANGSLS  AND  SAINTS.  865 

enabled  to  see  the  giievousness  of  their  wickedness,  and  that 
they  may  know  that  the  prophet  is  of  no  service  to  them, 
nnless  they,  on  their  parts,  choose  to  concur  as  far  as  in  them 
lies.  Know  this,  my  beloved ;  let  us  indeed  fly  unto  the  in- 
tercession of  the  saints,  and  let  us  call  upon  them  to  pray  for 
us,*  but  let  us  not  put  our  trust  solely  in  their  prayers,  but  dis- 
pose what  is  our  part  in  a  befitting  manner ;  and  let  us  be  con- 
verted to  what  is  the  better  thing,  that  we  may  give  room  for 
the  intercession  which  is  made  in  our  behalf," — T.  iv.  Horn. 
xliv.  in  OeTies.  n,  2,  pp.  518-19. 

On  occasion  of  the  crops,  &c.,  being  endangered  at  Constan- 
tinople, by  excess  of  rain,  he  says :  "  There  were  processions 
and  prayers,  and  the  whole  population  rushed  lijce  a  torrent  to 
the  church  of  tlie  Apostles ;  and  we  took  as  patrons  (or,  advo- 
cates) St.  Peter  and  blessed  Andrew,  and  those  yoke-fellows 
of  the  Apostles,"  Paul  and  Timothy." — T,  vi.  Contra  Lvdos 
et  Theatra^  n.  1,  j?.  318.  See  also  t  vii.  Horn,  v.  m  Matt.  n. 
4,^.  92,  where,  however,  it  is  not  quite  clear  whether  saints  on 
earth  may  not  be  meant.   . 

"  The  sepulchres  of  the  servants  of  the  Crucified  are  more 
splendid  than  the  courts  of  kings ;  not  from  the  vastness  and 
the  beauty  of  the  building  only, — ^though  even  here  do  they 
indeed  surpass  them, — ^but  what  is  much  more,  from  the  zeal 
of  those  that  assemble  there.  Yea,  for  even  he  that  wears  the 
purple  goes  thither  to  embrace  those  sepulchres  ;  and,  laying 
aside  his  pomp,  stands  begging  of  the  saints  to  be  his  patrons 
with  God ;  and  he  that  wears  the  diadem  begs  the  tent-maker 
and  the  fisherman  as  patrons,  even  though  they  be  dead.' 
Wilt  thou,  then,  dare,  tell  me,  to  say  that  the  Lord  of  these 
men  is  dead,  whose  servants,  even  though  dead,  are  the  patrons 

'  Kara<p€vy(ojiier  ftkv  liti  rd%  rmv  dyicov  7Cpt6pEia^y  xai  leapa- 
HaXoopttv  <S6rB  vickp  ^fiwv  SBrfiffvau 

•  SvvT/yopov?  kXafipdyofier  tov  aytov  Hirpor  xal  toy  fiaxdpiov 
*AySp€ar,  rrfv  ivvoopida  rdov  ^Aito6r6\(ov. 

«  Jeo/Lievoi  rcSv  dyioovy  Sdre  avrov  icpo6Tr}vca  fcapd  rtS  QsiSy  xai 
rov  dxrfVQieaiov  xai  tov  dXieoai  upodrardSr  xai  TereXevrrpiovToay 
delrau 


866  D^OCATION  OF 

of  the  kings  of  the  world  ?  And  this  not  in  Home  only  may 
one  see  take  place,  bnt  also  at  Constantinople.  Yea,  for  even 
here,'  the  son  accounted  that  he  was  highly  honoring  the  great 
Constantine,  if  he  bnt  deposited  him  in  the  vestibule  of  the 
fishermen.  And  what  they  that  keep  the  gates  are  to  kings 
in  their  palaces,  that  are  kings  to  the  fishermen  in  their 
sepulchre." — T.  x.  Mom.  xxvi  in  Ep.  ii.  ad  Oorin.  n.  6^  5?p. 
741-42. 

"  The  places  dedicated  to  the  holy  martyrs  furnish  traces 
and  signs  of  the  judgment  to  come  ;  in  demons  scdurged,  and 
men  punished  and  freed.  8eest  thou  the  power  of  the  saints 
even  after  death  ?  Seest  thou  the  weakneiss  of  sinners,  even 
though  alive  i " — Ibid,  p.  743.  See  also  T.  xi.  Horn.  i.  in  i. 
ad  ThcB8.  n.  3-4,  pp.  497-500 ;  where,  however,  some  doubt 
may  be  raised  whether  he  speaks  of  saints  in  heaven,  or  on 
earth. 

"  What  marvel  is  it,  says  one,  if  they  (angels)  minister  to 
the  Son,  when  even  they  minister  to  our  salvation !  .  .  .  Tea, 
rather  it  is  the  work  of  Christ  Himself ;  for  He  indeed  saves 
as  a  master,  but  they  as  servants." — T.  xii.  ffom.  iii.  in  Ep, 
ad  Eehr.  n,  2,  pp.  39-40. 

"  Taking  the  holy  martyrs  as  companions  with  us  in  our 
prayers,*  let  us  beg  for  them  (the  emperor  Arcadius  and  his 
wife)  long  life,  Arc."— /ft.  Eom.  ii.  dic(a  postq.  reliq.  MM. 
in  fine.  p.  473.* 

St.  AsTEBiirs  op  Amasea,  G.  C— The  following  occurs  in 
the  same  homily.  In  Sanctos  MM.j  quoted  under  "  Rdic9^^ 

*  <*  At  first  the  angels  were  according  to  the  number  of  the  nations;  bnt 
now,  not  according  to  the  number  of  the  nations,  but  according  to  the 
number  of  believezs.  Whence  is  this  evident  ?  Hearken  to  Christ,  saying, 
See  that  you  despise  not  one  of  these  little  ones;  for  their  angels  cdioays  see 
the  face  of  my  Father  who  is  in  heaven.  For  each  believer  has  an  angel 
(eHadroi  yap  ni6rd%  ayysXor  ex^t),  as,  even  from  the  beginning,  every 
one  of  the  approved  had  an  angel,  as  Jacob  says,  The  angel  tJiat  feedeih  me 
and  delinereth  me  from  my  youth  (Gen.  xlviii.)" — T.  xi.  Horn.  iii.  in  JSp.  ad 
Coloss.  n.  8,  p.  400.  See  also  t.  ii.  Sbm.  vii.  De  Laudih.  8,  FOuli,  n.  i.  p. 
612.  a 


AN0fiLS  ANI>  SAINTS.  36Y 

where  also  there  is  much  on  the  subject  before  os :  ^^  The  mar- 
tyrs, by  suffering  and  falling  conquer.  But  the  unrestrained 
liberty  of  speech  of  the  just  performs  flie  pleading  (or,  inter- 
cessions) for  the  world : '  and  the  enemy  unwittingly  fell  into 
the  very  opposite  to  what  he  aimed  at  For  as  many  as  he 
slew  as  martyrs,  so  many  helpers  has  he  prepared-  for  man.* 
There  are  many  who  despise  their  subterranean  monuments, 
making  no  account  of  their  dignity  (or,  worth).  ^  Is  he  not  a 
man  ?  Has  not  his  body  been  consumed  ?  Does  not  the  me- 
morial of  them  consist  of  a  few  remains,  and  those  buried  ? ' 
This  is  what  the  Pagans  and  the  Eunomiiems  especially  say. 
Let  UJ9  say  to  them  botb:  We  do  not  adore  maartyrs,  but  we 
honor  them  •  as  sincere  adorers  of  Qod :  we  do  not  worship 
men,  but  we  admire  (or,  praise)  those  who,  in  time  of  persecu- 
tions, nobly  worshipped  God.  We  deposit  ishem  in  shrines 
curiously  wrought ;  and  for  the  places  of  their  repose  we  raise 
magnificent  edifices,  that  we  may  emulate  the  honors  of  men 
who  haTC  died  gloriously.  But  we  exhibit  not  towards  them 
a  zeal  that  passes  unrequited,  but  we  enjoy  t&eir  patronage 
with  God.*  For  as  our  pray^  sufl^jes  not  to  prevail  with 
God,  in  time  of  need  and  misfortune, — -for  our  supplication  is 
not  an  invocation,  but  a  redN^al  of  rins, — on  this  account  do 
we  fly  unto  those  fellow-servants  of  ours,  who  are  beloved  of 
tiie  Lord,  in  order  that  they,  by  their  own  good  deeds,  may 
heai  our  sins.*  What  ki&d,  therefore,  of  an  imputation  is  thi^ 
&at  while  honoring  martyrs  we  also  fite  ourselves  zealous  to 
please  God  I  What  an  accusation,  tiiat  we  flee  unto  patrons  1 ' 
But  let  us,  for  ti^e  rest,  inquire  into  yottr  deeds,  whether  the 

*  To  dovrovi  drBptonoov  fioafiovi  xapedxeva6ev, 

*  Ov  itpodxvvovftBVy  dXXd  rt/iSfiev. 

*  7^5  Ttpodradiai  avroSy  trji  ftpoi  Sbov  dxoXavoitter.    ovx  dpxet  ^ 

^  Aid  Tovro  Toti  .  .  .  d^.o9x>vA.oi^  n^Kt^ipev^ofier,  ira  kxBtyat  Ir 
ToU  iSioti  xaropAi3fiOL6i,  rd  ^BzApa  0<tf««vda0tff  (depant^v^€B4^f^ 
icXpfifishiffiava, 

*  Tii  xarriyofda  itpodrdrati  npot^pevytw. 


868  nnrooATiON  op 

accuser  be  free  from  the  imputation.  And  how  t  whereas  thou 
dost  not  honor,  but  adorest  as  Grods  tens  of  thousands  of  dead 
men.  [Having  retorted  on  the  Pagans  their  worship  of  false 
Gods,  he  turns  to  the  sects.]  But  ye  Jews  of  a  recent  faction, 
what  wonder  is  it  that  you  dishonor  martyrs,  when  you  set  aside 
Christ ;  and  in  your  own  discourses  remove  Him  from  like- 
ness with  the  Father ;  and  avoid  as  profane  the  places  wherein 
the  holy  bodies  rest  f  [Having  argued  that,  in  dishonoring 
the  martyrs,  these  men  dishonored  Christ,  he  concludes :]  The 
saints,  though  dead,  have  great  power ;  and  after  departing 
this  life  they  benefit  men ; '  and  Eliseus  is  a  witness  of  what 
kas  been  said.  [He  gives  that  history,  that  of  Elias'  mantle ; 
the  care  taken  of  the  body  of  Joseph ;  the  frequent  appeals  to 
God  in  the  names  of  Abraham,  Isaac  and  Jacob ;  and  similar 
arguments  from  jpj>.  198-206 ;  and  then  remarks :]  What  was 
to  be  expected  from  men  named  after  Eimomius,  for  so  they 
love  to  be  called,  rather  than  men  of  Christ :  blaspheming 
Qt)d ;  dishonoring  the  men  of  God ;  and  more  averse  from 
the  resting-places  of  the  saints,  than  are  sober-minded  men 
from  the  altars,  and  the  profane  and  polluted  places  (of  de- 
mons). But  these  men,  who  are  followers  after  this  mad- 
ness, and  who  think  their  audacity  against  all  men  a  vir- 
tue, ought  to  show  respect  at  least  to  the  voices  of  demons, 
who  proclaim  and  announce  clearly  the  power  of  the  martyrs, 
and  call  out,  by  their  names,  each  one  of  the  martyrs,  as  pre- 
sent, and  as  driving  them  away,  and  expelling  them  from  the 
men  over  whom  they  tyrannized.  But  the  benefits, — ^now  of 
this,  now  of  that  kind,  and  varying,  which  free  those  vexed  by 
Satanic  influences, — accruing  from  the  martyrs,  are  daily  seen. 
For  they  who  barked,  and  were  formerly  subjected  to  the  un- 
speakable miseries  of  madness,  are  now  seen  sober-minded ; 
and  we  see  the  power  of  the  intercession  of  the  saints,  borne 
witness  to  by  facts.  [He  argues  that  these  miracles  are  a  simi- 
lar proof  of  the  powerful  intervention  of  the  martyrs,  to  that 

'  JloXXd  ydp  xai  raXev^avrei  ayiot  dvravraif  mcA  ait€XB6rrBi 
rev  fiiov,  Bvtpy6Tov6iy  drBpcanoii, 


AKQELS  AND  SAINTS.  869 

furnished  by  the  miracles  of  Christ,  and  of  His  Apostles,  and 
continues :]  These  men  (the  Eunomians)  are  not  mindful  of 
that  divine  oracle,  which  is  sung  by  every  mouth,  Precious  in 
the  sight  of  Ood  is  the  death  of  His  saints.  Wherefore  let  us 
pray  to  God ;  but  let  us  also  invoke  martyrs  to  prevail  with 
our  common  Lord,  that  He  would  give  the  spirit  of  compimc- 
tion  to  those  who  are  urged  on  by  an  heretical  error ;  *  and  that 
the  division,  which  is  as  a  wall  of  separation,  or  a  hedge,  being 
removed,  we  may  all  meet  together  in  brotherly  union." — 
Enoom.  inSS.  MM.  jjp.  191-20T,  T.  i.  Combefis.  IT.  Auctar. 
Paris.  1648. 

GENTURY  V. 

St.  Auoustinb,  L.  C. — "  Whatever  that  be  which  is  signified 
by  Abraham's  bosom,  there  my  Nebridius  lives.  ...  He  lays 
not  now  his  ear  to  my  mouth,  but  his  spiritual  mouth  to  thy 
fountain,  and  drinks,  as  much  aj9  he  is  able,  wisdom  in  propor- 
tion to  his  thirst,  without  end  happy.  Nor  do  I  think  that  he 
is  so  inebriated  thereby,  as  to  forget  me,*  seeing  that  Thou, 
Lord,  whom  he  drinketh,  art  mindful  of  us." — T.  i.  Zib.  ix. 
Confess,  n.  6,  col.  272-3. 

"  For  if  that  proud  and  impious  rich  man,  as  the  Lord 
speaks  in  the  Gtospel,  he  who  was  clothed  in  purple  andjine 
Unen  a/nd feasted  sv/mptmmsly  every  day^  when  he  was  suffer- 
ing in  hell  the  punishments  of  his  evil  deserts  .  .  .  remem- 
bered his  five  brethren,  and  prayed  that  the  poor  man  might 
iesent  imto  them^  lest  they  also  should  come  into  that  place  qf 
torments  J  how  much  rather  does  thy  wife  remember  thee  I 
how  much  rather  does  she,  so  chaste,  wish  that  thou  come  not 
unto  the  punishments  of  adulterers,  if  the  proud  man  would 
fain  not  have  his  brothers  come  to  the  pimishment  of  the 
proud?"— r.  ii.  Ep.  cclix.  n.  5,  col.  1345. 

"  Does  any  grief  touch  the  dead,  in  regard  of  those  things 

>  naf}axaXi6<onBv  Si  xai  pLaprvfta^  toy  xotvov  Svdooieifdat  Se6ie6' 
TffYy  iva  dcOp  lersv/ia  xararv^eoo^  roK  napd  rtji  aipenxrji  itXavT^i 
ivBpy  ovfievoii, 

*  Ut  obliTisoatnr  meL 


8f  0  IKTOGATION  01" 

which  befall  tiieir  (living)  friends  f  or  are  they  at  least  to  be 
supposed  to  know  these  things,  they  whose  existence  is  else- 
where, eidier  for  good,  or  for  evil,  according  to  their  deserts  I 
To  which  I  answer,  that  the  question  is  indeed  a  great  one, 
not  to  be  disonssed  at  j^^ssent,  which  shall  be  for  a  longer 
work,  whether,  cmp  how  far,  or  in  what  way,  the  spirits  of  the 
dead  know  tiie  tilings  which  happ^i  in  onr  regard.  However, 
as  may  be  briefly  remarked,  if  they  had  no  cxre  in  regard  <^ 
ns,  the  Lord  woald  not  dedaiie  that  the  ridi  man  who  was  suf- 
fering torments  in  hell,  said^  Ihwoe  there  Jimehre^eth:  le^ 
they  also  come  into  this  jiLdce  of  tonnerde  {Luke  xv.)  Bnt  in 
whatsoever  way  they  may  nnd^Btand  this,  they  who  try  to 
nnderstand  it  in  a  different  way ;  and  since  it  must  be  ac- 
knowledged that  it  does  not  follow  that,  if  the  dead  know  that 
their  friends  are  living,  because  they  neither  see  them  in  the 
places  of  punishments,  where  that  rich  man  was,  nor  in  the 
rest  of  the  blessed,  where  he  recognized,  though  afar  off,  Laza- 
rus and  Abraham,  that  they  must  therefore  necessarily  know 
the  joys  or  the  sorrows  which  befall  those  dear  to  them,  Ac" 
—T.  iv.  in  P8.  cviii.  n.  17,  col  1741. 

"  In  our  pilgrimage  our  soul  says.  For  ail  imy  deeire  is  be- 
fore theCy  amd  my  grooming  is  not  hidden  from  thee  {Ps. 
xxxvii.)  Whereas  in  our  country  there  will  be  no  room  for 
prayer,  but  only  for  praise.  Wherefore  will  there  be  no  oc- 
casion for  prayer?  Because  nothing  is  wanting.  Yet,  in  this 
life,  there  is  a  certain  perfection  unto  which  the  holy  martens 
attained.  And  for  this  oause  an  ecclesiastical  discipline  pre- 
vails which  the  faithful  know,  when,  in  the  (appointed)  place, 
the  martyrs  are  named  at  the  altar  of  God,  whereat  prayer  is 
not  offered  up  for  them  ;  whilst  for  the  other  commemorated 
dead  prayer  is  offered.  For  it  is  an  injury  to  pray  for  a  mar- 
tyr, to  whose  prayers  we  ought  to  be  commended."  * — T.  v. 
Serm,,  clix.  ».  1,  oci,  1106. 

"Of  the  martyrs  the  justice  is  perfect,  because  in  their pas- 

1  Injuria  est  enim  pro  martyre  orare,  cujus  no6  debemus  orationibns 
•ommendarL 


ANGELS  AND  SAINTS.  871 

aion  itself  Hxbj  were  perfected.  For  tiids  cause  pxay^  is  not 
offered  for  them  in  the  Chnrch.  For  the  otiier  faithful  depart- 
ed WQ  pray,  for  martyrs  we  do  not  pray :  for  they  departed  ^o 
perfect,  as  not  to  be  oar  clients,  but  om*  advocates.  STeitheir 
ai:e  they  this  in  themselves,  but  in  Him  to  whom  they  deaved 
perfect  members  to  the  head/  For  He  is  truly  the  one  ad- 
vocate, who  intercedes  for  us,  sitting  at  the  right  hand  of  the 
Father :  but  the  one  .advocate,  as  He  is  also  the  one  pastor  . . . 
80 .Christ  was  a  pastor,  was  not  Peter  a  pastor?  Yea  Peter 
also  was  a  pastor." — U^id.  Serm.  cclxxxv.  n.  5,  col.  1685. 

"  A  most  delightful  picture  is  this,  where  you  behold  St. 
Steplien  being  stoned,  you  behold  BslvI  holding  the  garments 
of  those  who  cast  .the  stones.  .  .  .  With  him  whom  thou  didat 
stone  thou  raignest  with  .Christ.  Tou  bpth  there  behold  each 
other ;  you  both  now  ;hear  my  discourse ;  both  pray  for  us.* 
He  who  crowned  you,  one  sooner,  the  other  later,  will  hear 
you  both  .  .  .  may  they  both  recommend  us  in  their  prayers, 
iLhat  they  may  obtain  for  the  .Church  of  their  Lord  a  quiet  and 
tranquil  existence." — JR.  Serm.  cccxvii.  ?i.  5,  col.  1869. 

.  f '  Stephen  triumphed,  he  was  crqwued.  For  so  long  a  period 
his  body  Jay  concealed ;  it  came  forth  when  it  pleased  God,  it 
has  illuminated  the  earth,  it  has  done  so  many  miracles,  the 
dead  m^kes  the  dead  live,  because  he  is  not  dead.  This  there- 
fore I  comniend.to  your  charity,  that  ye  may  know  that  :hifl 
prayers  obtain  many,  notrhowever  all,  things.'  For  we  find, 
in  the  brief  accounts  which  are  given,  that  he  had  his  difficul- 
ties  in  obtaining,  and  yet  afterwards  received  the  favor,  the 
faith  of  the  suppliant  not  failing.  There  was  perseverance, 
there  was  prayer,  and,  later,  .God  gave  through  Stephen. 
There  are  the  words  of  Stephen  praying,  and.it  was  answereld 
him,  She  for  whom  thou  prayest  is  not  worthy,  she  has  done 
this  and  that.    And  yet  he  persevered,  he  prayed,  he  received. 

^  Tit  non  sint  suscepti  nostri,  sed  advooatL  Nequd  hoc  in  b6,  sed  in  IHo 
cui  capiti  porf ecta  membra  cohaBsernnt. 

*  Ambo  modo  sermonem  nostrum  auditis;  ambo  pro  nobis  orate  .  •  . 
orationibns  suis  commendent  nos. 

*  Ut  sciatis  quod  orationes  ejus  multa  impetnmt,  non  tamen  omnia. 


872  INVOCATION  OF 

He  has  given  us  to  understand,  that  He  in  whose  name  he  acted 
before  he  laid  aside  the  flesh,  in  His  name  do  his  prayers  effect 
that  benefits  be  obtained,  by  those  to  whom  he  knows  that 
they  ought  to  be  granted." — Ih.  Serm.  cccxix.  n.  6,  col.  1879. 
On  miracles  performed  by  the  prayers  of  St.  Stephen  see  the 
next  sermon,  and  the  following  discourses  to  Serm.  cccxxv. ; 
the  following  is  a  specimen : — 

^^  A  certain  woman  seeing  that  her  child  was  lost  (dead)  and 
lost  irreparably  .  .  .  raised  the  dead  body,  and  ran  with  it  to  the 
place  dedicated  to  the  memory  of  the  blessed  martyr  Stephen, 
and  began  to  demand  her  son  from  him,  and  to  say,  ^  Holy  mar- 
tyr, thou  seest  that  no  comfort  remains  for  me.  For  I  cannot 
say  that  my  son  has  gone  before  me,  when  thou  knowest  that  he 
is  lost;  for  thou  seest  why  I  lament.  Restore  my  child ;  that  I 
may  have  him  in  the  sight  of  Him  who  crowned  thee.'  Whilst 
uttering  these  and  such  like  words  in  prayer,  her  tears  not  ask- 
ing, but,  as  I  have  said,  demanding,  after  a  manner,  her  son, 
he  came  to  life.  And  for  that  she  had  said,  *  Thou  knowest 
why  I  seek  for  him,'  God  also  wished  to  manifest  her  true  dis- 
position. At  once  she  carried  him  to  the  priests ;  he  was  bap- 
tized, sanctified,  anointed,  hands  were  imposed  on  him,  all  the 
sacraments  being  completed,  he  was  taken  away.  But  she  re- 
moved him  with  %uch  a  countenance,  as  though  she  were  not 
bearing  him  to  the  rest  of  the  tomb,  but  to  the  bosom  of  the 
martyr  Stephen." — /J.  cccxxiv.  col.  1887. 

The  context  of  the  following  passage  is  given  under  "  Pray- 
ers for  the  Dead  "  ;  "  I  do  not  see  what  help  this  can  be  to  the 
dead,  except  for  this,  that  whilst  they  (the  living)  keep  in  mind 
the  places  where  the  bodies  of  those  whom  they  love  are  de- 
posited, they  may  by  praying  commend  them  to  those  same 
saints,  as  clients  to  patrons,  to  be  aided  before  the  Lord,*  which 
indeed  they  might  do,  even  though  they  might  be  unable  to 
bury  them  in  such  places.  .  .  .  But  if  these  supplications, 
which  are  made  with  a  correct  faith  and  piety  for  the  dead, 

'  Eisdem  Sanctis  illos  tanquam  patronis  susceptos  apud  Dominum  adju- 
yandos  orando  commendent. 


ANGELS  AND  SAINTa  373 

were  wanting,  I  think  that  it  wonld  nowise  profit  >their  Bpirits 
in  how  holy  soever  places  their  inanimate  bodies  may  be  laid. 
Whereas,  therefore,  the  faithful  mother  has  desired  that  the 
dead  body  of  her  faithful  son  may  be  laid  in  the  basilica  of  the 
martyr,  if  she  indeed  believed  that  his  soul  would  be  helped 
by  the  merits  of  the  martyr,*  this  belief  of  hers  was  a  kind  of 
supplication,  and  this  was  of  profit,  if  profit  there  were.  And 
forasmuch  as  her  mind  reverts  to  that  same  sepulchre,  and  she 
more  and  more  by  prayers  recommends  her  son ;  not  the  place 
where  the  dead  body  is,  but  the  lively  love  of  the  mother,  by 
her  remembrance  of  the  place,  aids  the  spirit  of  the  departed, 
[Having  treated  through  several  pages  of  the  manner  in  which 
the  dead  may  be  acquainted  with  the  things  of  this  world,  he 
continues :]  Hence  also  that  question  ia  solved,  how  martyrs, 
by  the  actual  benefits  which  are  granted  to  suppliants,  indicate 
that  they  interfere  in  human  affairs,  if  the  dead  know  not 
what  the  living  do.  For  we  have  heard,  not  from  doubtful 
rumors,  but  from  undoubted  witnesses,  that  the  confessor  Fe- 
Ux,  at  the  time  that  Nola  was  besieged  by  barbarians,  showed 
himself,  not  by  the  effects  of  his  favors  only,  but  also  to  the 
sight  of  men.  But  these  things  are  exhibitions  from  on  high 
of  a  far  different  nature  from  the  ordinary  course  assigned  to 
each  of  His  creatures.  ...  It  is  not,  therefore,  to  be  fancied 
that  any  of  the  dead  that  chooses  can  interfere  in  the  affairs  of 
the  living,  because  martyrs  are  present  to  heal  or  aid  certain 
individuals  ;  but  it  is  the  rather  on  this  account  to  be  under- 
stood that,  by  the  divine  power,  do  the  martyrs  interfere  in 
the  affairs  of  the  living,  seeing  that  the  dead,  of  their  own  na- 
ture, cannot  interfere  in  those  affairs.  Nevertheless  this  ques- 
tion surpasses  the  powers  of  my  understanding, — ^in  what  man- 
ner the  martyrs  succor  those  who  it  is  certain  are  aided  by 
them ;  •  whether  they  be  of  themselves  present  at  one  time  in 
places  so  divers,  and  separated  from  each  other  by  so  great 

'  Si  quidem  credidit  ejus  animam  meritis  martyris  adjuyari. 
*  Quemadmodum  opitulentur  martyres  iis  quos  per  eos  oertum  est  adjn- 
TarL 


374  JsvocAHOK  09 

a  ditttaiice,  be  it  wkare  are  placet  dedJiyted  to  their  memo- 
ries, or,  beaides  tbeae  theur  chapels,  wheresoever  their  pre- 
sence is  felt;  or  whether,  themselves  removed  from  aii 
mortal  conversation  in  a  place  suited  to  their  merits,  and 
yet  praying  in  general  for  the  wants  of  their  suppliantB 
(as  we  pray  for  the  dead,  witli  whom  assuredly  we  ai-e  not 
present,  neither  know  we  where  they  be,  nor  what  they 
are  doing)  to  Ahnighty  God,  who  is  everywhere  present, — 
neither  commingled  with  us,  nor  remote  from  us, — and  He 
hearing  the  prayers  of  the  martyrs,  furnishes,  by  means  of 
angelic  ministrations  everywhere  difiused,  these  consolationa 
tp  such  as  He  judges  they  are  to  be  furnished  unto ;  and  witih 
marvellous  and  ineffable  power  and  goodness  eommends  the 
merits  of  His  martyrs  when  He  chooses,  where  He  chooses, 
how  He  chooses,  and  especially  by  means  of  the  places  dedi- 
cated to  their  memories,  for  that  He  knew  this  to  be  expedient 
for  us  for  the  edification  of  the  faith  of  Christ,  for  the  confes- 
sion of  which  these  men  suffered.  This  matter  is  too  high  for 
me  to  reach  to  it,  and  too  abstruse  for  me  to  penetrate  it.  And 
therefore  I  presume  not  to  define  which  of  these  two  methods 
be  the  one,  or  whether  haply  each  may  not  be  used,  so  that 
these  things  result  at  one  time  from  the  actual  presence  of 
m^tyrs,  at  another  through  angels  taking  on  themselves  the 
person  of  the  martyrs." — T.  vi.  £>e  .Gura  'pro  MortuiSj  «. 
6-7,  19-20,  ool.  871-2,  883-4. 

"  That  one  be  buried  in  a  place  dedicated  to  the  memory 
of  martyrs,  this,  as  seems  to  me,  is  only  of  benefit  to  the  4ead, 
that  when  commending  him  also  to  the  patronage  of  mar- . 
tyrs,*  the  devotion  of  prayer  for  him  may  be  increased." — Ih. 
I.e.  n.  ?2,  col.  887.  See  the  extract  from  i.  vii.  I.  viii.  c.  87, 
De  GivUate  Deij  coL  349-50,  as  given  under  "  Sacrifice  cf  the 
MobbP     See  ajso  Ibid.  I.  xxi.  c.  18,  col.  1021. 

"  Perhaps  the  pagans  will  say  hw«,  that  their  gods  have  also 
done  some  marvels.  .  .  .  But  with  us  the  martyrs  are  not  gods ; 
because  we  know  that  one  and  the  same  God  is  both  our  God 
'  Dt  oommendans  eum  etiam  martTnun  patrocinlo. 


ANfiELS  AKD  i^AIMTS.  97^ 

and  that  of  the  martjrsL  Aad  jet  the  miracles  which  are  said 
to  have  been  performed  at  the  temples  of  their  gods,  are  in  no 
way  to  be  compared  to  the  miracles  which  are  done  at  the  places 
dedicated  to  the  memories  of  our  martyrs.  Bat  if  any  seem 
similar,  as  the  magicians  of  Pharaoh  were  overcoi^xe  by  Moses, 
so  have  their  gods  been  overcome  by  our  martyrs.  But  de- 
mons did  those  marvels  by  that  parade  of  impure  pride,  where- 
by they  wished  to  be  their  gods ;  but  the  martyrs  perform  these 
miracles,  or  rather  Gtod  perfwms  them,  tiiey  either  praying  or 
co-operating,  that  that  faith  may  prevail,  by  which  we  may 
believe  that  they  are  not  our  gods,  but  have  one  God  with  us. 
Finally,  they,  to  such  gods  as  these  of  theirs,  have  both  built 
temples,  and  raised  altars,  and  appointed  priests,  and  offered 
sacrifices ;  but  we  to  our  martyrs  do  not  build  temples  as  'to 
gods,  but  edifices  in  their  memory  as  to  departed  men,  whose 
spirits  live  with  God ;  nor  do  we  raise  there  altars,  on  which 
we  may  sacrifice  to  martyrs,  but  (that  we  may  sacrifice)  to  the 
one  God  both  ours  and  the  martyrs' :  at  which  sacrifice  they 
are,  in  their  proper  place  and  order,  named  as  men  of  God  who 
conquered  in  the  confession  of  Him ;  not,  howev^,  by  the 
priest,  who  sacrifices,  are  they  invoked.  For  to  God,  not  to 
them  does  he  sacrifice,^  although  he  may  sacrifice  in  memory 
of  them ;  because  he  is  God's  priest,  not  theirs.  But  the  sac- 
rifice itself  is  the  body  of  Christ,'  which  is  not  offered  to  them, 
because  this  are  they  also.  To  which,  then,  when  performing 
miracles  are  we  the  rather  to  give  belief  ? " — lb.  I.  xxii.  c.  x. 
ool  1078. 

^*  That  Faufitus  hence  also  slanders  us,  because  we  honor  the 
places  dedicated  to  the  martyrs,  saying  that  herein  we  have 
made  an  exchange  of  idols,  does  not  so  much  move  me  to  re- 
ply to  his  slander,  as  to  show  that  this  Faustus,  in  his  eager- 
ness to  slander,  has  chosen  to  wander  even  out  of  the  follies 
of  Hanichasus  himself,  and  has  fallen,  by  I  know  not  what 
heedlessness,  into  the  common  and  poetical  opinion  of  the  pa- 
gans, from  which  he  would  fain  appear  as  remote  as  possible. 
1  Ipsom  y«ro.Moriflc»um  c<»rpii0  est  Clirkti 


876  INVOCATION  OP 

For  whereas  he  has  said  that  we  have  changed  idols  into  majv- 
tyrs,  *  whom,'  he  says,  *  you  worship  with  similar  supplications, 
you  appease  the  shades  of  the  dead  with  wine  and  meats ; '  are 
there  then  '  shades  of  the  dead  ? '  .  .  .  What  is  their  substance, 
what  their  place  t  But,  in  his  eagerness  to  speak  evil  of  us, 
Faustus  has  forgotten  what  he  was  saying :  or  haply  whilst 
asleep  he  dictated  ^  shades '  whilst  dreaming,  and  was  not  awake 
when  he  read  his  own  words.  But  the  Christian  people  unites 
in  celebrating,  with  religious  solemnity,  the  memories  of  the 
martyrs,  both  to  excite  to  an  imitation  of  them,  and  to  be  as- 
sociated to  their  merits,  and  aided  by  their  prayers : '  yet  so  that 
to  none  of  the  martyrs,  although  in  places  dedicated  to  mar- 
tyrs, do  we  raise  altars.  For  what  prelate  standing  at  the  altar, 
in  the  places  of  their  holy  bodies,  ever  said,  we  offer  to  thee 
Peter,  or  Paul,  or  Cyprian  ?  but  what  is  offered  is  offered  to 
God,  who  crowned  the  martyrs,  in  the  places  dedicated  to  their 
memory  whom  He  crowned ;  *  that  from  the  admonition  fur- 
nished by  those  very  places  a  greater  affection  may  arise,  to 
make  our  love  keener  both  towards  those  whom  we  are  able 
to  imitate,  and  towards  him  by  whose  help  we  have  that  abil- 
ity. We,  therefore,  worship  the  martyrs  with  that  worship  of 
love  and  of  fellowship,  with  which,  even  in  this  life,  holy  men 
are  worshipped,  whose  hearts  we  feel  are  ready  to  endure  a 
similar  death  for  evangelic  truth.  But  the  martyrs  (do  we 
worship)  the  more  devotedly,  as  it  is  the  safer  after  their  con- 
flicts overcome :  as  also  with  more  confident  praise  do  we  ex- 
alt those  who  are  already  triumphant  in  a  happier  li|e,  than 
those  who  are  still  engaged  in  battle  in  this  life.  But  with 
that  worship  which  in  Greek  is  called  Aarpe/a, — ^in  Latin  it 
cannot  be  expressed  by  one  word, — ^as  it  is  a  Tkind  of  service 
properly  due  to  the  Divinity,  we  neither  worship,  nor  teach 
to  worship,  other  than  the  one  God.  But  whereas  to  this 
worship  pertains  the  oblation  of  sacrifice, — ^whence  they  who 

1  Et  ad  excitandam  imitationem,  et  ut  mentis  eorum  consocietur,  atque 
orationibos  adjuyetur. 

*  For  a  similar  passage,  see  L  v.  Serm,  oolzxiiL 


ANGELS  AND  SAlNTa  877 

oflEer  this  also  to  idols  are  declared  guilty  of  idolatry, — ^we  do 
not  in  anywise  offer,  or  teach  to  be  offered,  anything  of  this 
kind,  either  to  any  martyr,  to  any  holy  soul,  or  to  any  angel ; 
and  whosoever  falls  into  this  error,  he  is  reproved  by  the  sound 
teaching,  either  that  he  may  amend,  or  be  avoided.  ...  As 
to  those  who  get  intoxicated  in  places  dedicated  to  martyrs, 
how  can  such  persons  be  possibly  approved  of  by  us,  when  the 
sound  teaching  condemns  them  if  they  even  do  this  in  their 
own  houses  ?  But  what  we  teach  is  one  thing,  what  we  en- 
dure another ;  what  we  are  commanded  to  enjoin  is  one  thing, 
what  we  are  enjoined  to  correct  another,  and,  until  we  can  cor- 
rect, we  are  forced  to  bear  with  it.  .  .  .  But  it  is  a  far  smaller 
sin  to  return  from  the  shrines  of  the  martyrs  intoxicated,  than 
to  sacrifice  to  the  martyrs,  even  though  fasting.  To  sacrifice  to 
the  martyrs,  I  said ;  I  did  not  say,  to  sacrifice  to  God  in  places 
dedicated  to  martyrs,  as  we  very  often  do,  by  that  rite  only 
whereby,  in  His  manifestation  of  the  New  Testament,  He  com- 
manded sacrifice  to  be  offered  to  Him ;  which  pertains  to  that 
worship  which  is  called  latria^  and  is  due  to  God  alone." — T. 
viii.  lib.  XX.  n.  21,  CorU/ra  Faustum,  ool.  544-6.  Several  of  4;he 
extracts  given  under  "  Purgatory "  apply  also  to  the  subject 
before  us.     See,  for  example,  t  vi.  De  Oura  pro  Mortuia. 

Andbew  of  OiESARiBA,  G.  0. — Commenting  on  Apoc.  xx.  3 : 
"  To  the  rest  of  the  martyrs  also  who  suffered  death  for  Christ's 
sake  .  .  .  was  given  authority  to  judge ;  an  authority  by  which 
they,  as  we  witness  with  our  own  eyes,  cease  not  to  judge  the 
evil  spirits :  they  are  glorified  with  Christ  even  to  the  end  of 
this  world ;  are  furthermore  adored  by  pious  kings  and  faith- 
ful princes ;  and  are,  in  fine,  visibly  endowed  with  a  divine 
virtue,*  against  every  bodily  ailment,  and  vile  assault  of  evil 
spirits." — Comm.  in  Apoo.  e.  xx.  c.  Ix.  t.  v.  J?iJ.  Maadm.  SS. 
PP.  pp.  626-7.    See  also  Ibid.  p.  630,  F. 

*  A  piis  mrsam  regibus  . .  .  adorati,  et  dltina  denique  rirtate  .  .  .  oon- 
Bpione  donati.  He  also  teaches  that  each  one  has  his  guardian  angel :  "  Cogi- 
tantes  onumqnemlibet  nostrum  divinum  Angelum  comitarL'*— (7<9f7ifii.  in  «. 
zri.  Apoc.  cap.  xlvL  p,  617,  lb. 


878  mvooATioN  of 

St.  VicfTRionrs,  L.  O. — ^^  Thifl  mtist  be  our  first  petition  to 
the  saints^  that  they  would,  with  the  pious  compassion  of  their 
advocacy,  palliate  our  sins,  not  search  into  them  with  the  feel- 
ings of  a  judge.  And  I  think,  O  holy  and  venerable  martyrs, 
that  my  excuse  for  my  delay  will  plead  my  pardon  with  you.* 
For  the  execution  of  your  commands  was  the  cause  of  my  jour- 
neying to  Britain,  and  of  my  delay  there.  Excellent  bishops, 
my  fellow-priests,  summyned  me  to  bring  about  peace.  This 
could  not  be  refused  by  me  your  champion.  Obedience  to 
commands  is  no  want  of  respect.  By  the  merit  of  your  vir- 
tue (or,  power)  I  knew  that  you  were  everywhere;*  for,  by 
no  terrestrial  distance  is  celestial  glory  excluded.  You  ought, 
therefore,  to  pardon  me  that  I  was  barely  in  time  to  meet  yoa 
at  the  fortieth  mile-stone.  To  you  I  paid  my  reverwice  •  even 
in  Britain;  and,  when  separated  by  the  intervening  ocean, 
even  then  was  I  delayed  in  your  service.  This  delay  was  a 
hindrance  to  my  desires,  but  caused  me  not  to  omit  my  rever- 
ence. But  I  ascribe  the  whole  to  your  majesty,*  because  ye 
are  the  body  of  Christ,  and  it  is  the  divine  Spirit  that  dwelletk 
in  you :  you  were  the  cause  of  my  absence,  you  of  my  return* 
You  are  the  authors  of  the  peace  of  the  Lord,  of  which  your 
desire  you  chose  me  to  be  as  it  were  the  interpreter.  TbiB 
salutary  command  of  yours  and  of  the  Lord  Jesus,  I  executed 
in  Britain  as  well  as  I  was  able,  if  not  as  well  as  I  ought. ... 
When  the  place  and  human  frailty  were  a  souroe  of  trial  to 
me,  I  implored  the  protection  of  your  spirit*  I  have  present 
with  me  your  majesties ;  let  the  authority  of  your  presence 
supply  *  what  the  minister  of  religion  has  to  make  excuses  for. 
[Having  thanked  St  Ambrose  and  others  for  sendiz^  him  1^ 
relics,  he  says:]  I  know  not  what  return  to  make  propoitiooate 

*  Written  on  occasion  of  seyeral  bishops  sending  relics  to  him,  whicli,  ae 
he  was  in  Britain  at  the  titne  of  thisir  anival  at  his  place  of  residettoe,  wen 
carried  forth  to  meet  him  on  his  return. 

*  Merito  virtu  tis  ubique  yo^esse  novi. 

*  Vobis  obsequebar.  *  Totum  yestro  tribao  majestitL 

*  Yestri  spiritus  prassidiuro  flagitayL 

'  Compleat  vestrs  potestatis  auctoritas. 


ANGffiliS  AND  SAlOT-a.  879 

to  jour  so  great  deserts.  One  thing  only  is  there  that  can  cor- 
respond with  youi*  favors, — ^that  the  debt  due  to  you  frona  us 
you  ask  from  the  holy  Apostles  and  martyrs,  that  so  you  may 
not  be  deprived  of  those,  who,  it  has  been  your  pleasure, 
should  be  with  us.  ...  To  thy  labors  and  kindness,  dearly 
beloved  ^lElian,  the  Apostles  and  martyrs  have  abready  given  a 
reward :  with  thee  they  were  for  a  long  while.  Give  me  them, 
then,  give  me  them.  Why  dost  thou  delay?  Give  us  the 
temples  of  the  saints.  "We  wish  for  deeds,  not  words.  For  if 
the  hem  of  the  Saviour's  garment  when  but  lightly  touched 
effected  a  cure,  beyond  all  doubt  will  the  dwelling-places  of 
their  passions  work  cures." — Liher  de  Laude  Sanctorum^  QcA- 
land,  t.  viii.  p.  228.  For  continuation  see  "  Relim^^^  wherfe 
very  empliatic  passages  otecur.  The  extract  referred  to  is  con- 
tinued as  follows :  "  Wherefore,  dearly  belovedj  whilst  the  aa- 
sembly  of  saints  is  fresh  amongst  us,  let  us  be  instant,  and 
pour  forth  our  sighs  from  the  inmost  depths  of  our  hearts. 
Our  advocates  are  present ;  *  let  us  lay  bare  in  prayer  our  sin- 
ful deeds.  The  judges  are  favorable ;  It  is  in  their  power  to 
mitigate  the  sentence,  for  to  them  was  it  said,  Ye  shoM  sit 
upon  twdve  tribunatB  ;  ye  bTulU  judge  the  twdve  ir^es  of  M- 
Tod;  always  judges,  because  always  Apostles.  .  .  .  But  now 
it  is  for  us  to  pray,  that  every  assault  of  the  devil  may 
be  repelled  far  from  us.  Strengthen,  therefore,  ye  sainte, 
strefngthen  your  servants  (worshippers),  and  with  the  chitff 
comer-atOThs  furnish  olir  breasts.*  The  enemy  is  dangeroTW 
and  powerful,  he  watches  every  approach  and  every  entrance. 
But  nothing  is  to  be  feared,  great  is  the  multitude  of  saints  to 
meet  him.  .  .  .  The  martyrs  will  willingly  abide  with  us,  3 
we  bring  to  their  service  a  pure  conscience.'  .  .  .  Let  no  one 
desert  the  Saviour's  stand^ds.  He  has  given  us  an  example : 
He  sends  us  helps.    It  is  certain  victory  to  fight  with  suoh 

>  Adsunt  advocati. 

*  Firmate  igitur  ssncti,  vdstros  ftrmate  cultores,  ao  petra  angulairi  nos- 
tram  pectus  instrnite. 

'  Si  ad  coram  famulatimvpnTam  oonacientiam  deferamuB. 


880  INVOCATION  OP 

companions  in  arms,  and  with  Christ  as  our  commander." — 
md.  I  c.  p.  233. 

SuLPicius  Sevkbus,  L.  C. — Having  described  St.  Martin's 
appearance  to  him,  at  the  moment  of  his  (St.  Martin's)  death, 
he  says :  "  I  cannot  help  grieving.  I  have,  it  is  true,  sent  be- 
fore me  a  patron,*  but  I  have  lost  the  solace  of  this  present 
life.  ...  He  will  not  be  wanting  unto  us ;  he  will  be  present 
at  our  conversations  concerning  him ;  he  will  be  bj  us  as  we 
pray ;  and  as  he  has  vouchsafed  this,  so  will  he  often  show 
himself  to  us  in  his  glory,  and  will  protect  us,  as  he  has  done 
but  a  little  while  since,  with  his  blessing.  .  .  .  This  hope  is 
left,  this  only,  this  last  hope,  that  what  we  are  unable  to  obtain 
by  our  own  efforts,  we  may  at  least  merit  (to  obtain)  by  Mar- 
tin's prayers  for  us."  • — Ep.  ii.  ad  Aurd.  De  Obit,  et  Appwr. 
B.  Mart  OaUand.  t  viii.  pp.  400-1.  See  also  Ep.  iii  ad  Bos- 
^uLam^p.  403. 

Atjbelius  Pbudbntius,  L.  C. — "  The  inhabitants  of  the  place 
flock  to  the  sands  that  received  their  blood  (the  martyrs  He- 
meterius  and  Cheledonius),  supplicating  with  prayer,  with 
vows,  with  gifts :  strangers,  and  the  world's  denizen,  come 
hither,  for  fame  has  told  and  spread  over  every  land,  that  here 
are  the  patrons  of  the  world,  whom  they  are  to  pay  their  court 
to  by  prayer.'  No  one  has  liere  poured  forth  in  vain  pure 
prayers  in  supplication  :  the  petitioner,  his  tears  wiped  away, 
has  gone  his  way  rejoicing,  feeling  that  his  every  just  petition 
has  been  obtained.  So  great  is  the  solicitude  of  these  that  aid 
us  with  their  suffrages  in  our  varied  trials.  They  let  not  the 
slightest  murmured  wish  be  put  forth  vainly :  they  hear,  and 
instantly  bear  it  to  the  ear  of  the  Everlasting  King,  whence 
gifts  flow  upon  earth  in  bounteous  streams,  derived  from  Him. 
Christ,  in  His  bounty,  has  never  refused  anything  to  His  wit- 
nesses."— Hymn.  i.  v.  8-21,  OaUand.  t  viii.  p.  435. 

1  Pnemisi  quldem  patronum. 

*  Quod  per  no6  obtinere  non  possnmus,  saltern  pro  nobis  orante  Martino 
mereamur. 

*  Heic  patronos  esse  mundi,  quos  precantes  ambiant. 


ANGELS  AND  SAINTS.  381 

"  Amongst  these,  thou  glory  of  Christ  (St  Lawrence),  hear 
also  a  rude  poet,  whilst  he  confesses  the  sins  of  his  heart,  and 
lays  bare  his  deeds.  I  know  and  acknowledge  myself  un- 
worthy to  be  heard  by  Christ  Himself,  but  through  the  mar- 
tyrs as  patrons  a  cure  may  be  obtained/  Hearken  then  in 
thy  benignness  to  the  sinner  Prudentius,  whilst  he  supplicates 
Christ,  and  free  him,  a  slave  to  the  body,  from  the  trammels  of 
the  world." — Ibid.  Hyrrm.  ii.  in  Hon.  8.  Lauren*  v.  570-84. 
vSee  also  Hymn.  iii.  v.  212-16,  j?.  443. 

^^  Be  thou  now  present  amongst  us,  and  receive  the  suppli- 
ant cries  of  (thy)  petitioners,  thou  effective  pleader  for  our 
sins  at  the  Father's  throne.  For  thine  own  sake,  by  thy 
prison,  thy  chains  .  .  .  that  couch  of  thine  which  we  kiss 
with  trembUng,  have  pity  on  our  prayers,*  that  Christ,  ap- 
peased, may  turn  a  favoring  ear  to  BKs  own,  not  impute  to  us 
all  our  crimes." — Ibid.  v.  545-60.  See  also  Ibid.  Hymn.  vi. 
145-48,  p.  451 :  also  Bid.  Hymn.  xii.  180-91,  p.  465. 

**  On  earth  a  doctor,  in  heaven  a  martyr  (St.  Cyprian) ;  here 
he  instructs  mankind,  thence  as  a  patron  he  bestows  pious 
gifts."  ^—lUd.  Hymn.  xiii.  Pasdo.  B.  Oypr.  105-6,  p.  467.  See 
also  the  extract,  given  under  "  hnage%y^  from  Hymai.  ix.  U 
viii.  GaUa/nd. 

St.  Isidoke  of  Pklusium,  G.  C. — ^'  It  is  a  good  thing  to 
honor  the  martyrs  with  votive  offerings,  as  thou  hast  done,  but 
it  is  a  better  to  show  thy  reverence  for  them  by  doing  the  same 
good  deeds  as  they  did." — L.  i.  Ep.  clxxxix.  p.  56. 

St.  Paulinus  of  Nola,  L.  C. — "  Pray  that  blessed  Genna- 
sius  (martyr),  who  stands  by  the  throne  of  the  Lord  .  .  .  may 
be  a  patron  to  priests,  ministers,  clergy,  and  to  us  all,  and  to 
him  who  has  written  this  for  your  instruction." — Mwrtyr.  S. 
Oenmm.  p.  251,  t.  vi.  Bih.  Maadm.  S&  PP. 

'  Indignns  agnosco  et  scio, 

Quern  Ghristns  ipseezaudiat; 

Sed  per  patronos  nuurtyres  ' 

Potest  medelam  oonsequi. 
*  Miserere  nostramm  precum. 
'  Instmit  heic  homineSi  illino  pia  diona  dat  pationns. 


382  INVOCATION  OF 

At  least  half  the  poems  of  St.  Paulinos  might  be  extracted 
under  this  head,  as  consisting  of  direct  prayers  for  the  inter- 
cession of  the  saints,  especiallj  of  St.  Felix.  A  few  facts  and 
instances  most  suffice. 

He  tells  ns  that  '^  It  was  his  nsnal  custom,  after  Easter,  to 
go  every  year  to  Borne,  to  venerate  the  Apostles  and  martyrs." 
— Ep.  xliv.  Augustino^  Ibid,  p,  240. 

Having  built  a  basilica  in  honor  of  St.  Felix,  he  says,  that 
it  was  with  him  '^  A  law,  a  matter  of  duty,  to  compose  an  ode 
in  his  honor,  on  each  returning  anniversary ; "  *  he  calls  him 
his  "patron^'**  his  father,  his  lord.'  The  tu)o  first  anni- 
versary odes  are  one  continued  prayer  for  his  aid ;  the  third 
is  of  much  the  same  character,  as  are  also  the  rest,  with  this 
addition,  that  they  contain,  with  but  one  exception,  a  narra- 
tive of  one  or  more  miracles  performed  at  his  shrine,  or  in 
favor  of  individuals  who  had  invoked  his  intercession.  They 
describe  the  crowds  that  flocked  to  celebrate  that  saint's  fes- 
tival, and  their  eagerness  to  touch  his  relics :  "  The  people,  in 
one  dense  mass,  crowd  round  his  body,  and  there  is  a  holy 
strife  amongst  his  lovers.  Each  presses  on  his  neighbor  and 
strives  to  stand  nearer  to  the  relics,  and  is  filled  with  joy  if 
he  but  touch  the  body.  Not  content  with  gazing  at  it  once, 
they  would  fain  linger  by  it  still,  and  rivet  their  eyes  upon 
his  limbs,  and  their  lips  too,  if  but  permitted." — Nat.  v*.  pp. 
278-79. 

The  subjoined  extracts  will  help  to  give  some  idea  of  the 
character  of  these  poems.  "  Amidst  the  toils  of  my  journey- 
ing, in  life's  perplexities,  on  thee  (Felix),  ever,  and  in  every 
place,  near  me,  have  I  called.  And  with  thee  to  guide  me, 
have  I  launched  out  to  sea,  for  with  thee,  though  not  without 

>  Lex  mihi  jure  pio  posita  hunc  celebrare  quotannis. — Noted.  Ti. ;  Carm, 
xxi.p.  278;  see  also  NcU.  r.p.  276,  et  paanm. 

•  Ccelesti  Anna  (Nola)  p&troTio.— Natal,  ii.  p.  272.  Spectare  patroni 
praemia. — Nat.  iii.  p.  278.  Et  magnum  chari  meritum  cantare  patroni. — 
Nat.  Ti.  p.  278,  et  passim. 

*  0  pater,  0  domine,  indignis  licet,  annue  servis. — Nat*  i.  p.  272. 


ANGELS  AND  SAINTS.  888 

thee,  does  danger  cease  to  terrify :  for  I  have  experienced  thy 
protection,  when  overcoming,  in  the  Lord,  the  perils  of  the 
deep.  By  land  and  sea  I  wander  in  nninterrupted  safety 
through  thee."  * — Cwrm.  ITa/t.  ii.  j>.  272,  vJbi  9V{pT. 

"  You  may  not  only  see  parents  from  the  country  bearing 
in  their  arms  the  pledges  of  their  affection,  but  even  ofttimes 
bringing  in  with  them  their  sick  cattle ;  and  boldly  recom- 
mending them  to  the  saint  as  though  he  were  seen  by  them,* 
and,  speedily  confident  that  a  cure  has  been  vouchsafed  in  ae- 
cordance  with  their  prayers,  they  rejoice  at  having  experienced 
God's  help ;  and  believe  them  quite  healed.  And  they  do  in- 
deed for  the  most  part  lead  them  back  to  their  homes  speedily 
cured  at  the  very  threshold  of  the  church.*  But  as  it  would 
be  a  long  and  vain  task  to  try  to  enumerate  all  the  miracles 
done  by  Felix  in  Christ's  name,  I  will  select  one  miracle  out 
of  a  countless  mass  of  similar  marvels."  [He  then  narrates 
how  a  poor  man,  who  had  been  robbed  of  two  oxen,  his  only 
means  of  support,  recovers  them  by  invoking  the  intercession 
of  St.  Felix.  The  details  are  highly  curious,  but  the  length 
to  which  the  account  extends  prevents  its  being  inserted  here.] 
— Ca/rm.  Nat.  vi.  p.  279,  et  seqq, 

,  The  next  poem  describes  two  miracles  performed  at  his  in- 
tercession, and  the  secopd  miracle  ends  with  this  appeal :  ^^  We 
daily  see  crowds  of  persons  either  returning  their  grateful 
thanks  for  being  restored  to  health,  or  of  persons  afflicted  with 
ailments  petitioning  for  various  sorts  of  cures.  "We  also  see 
many,  who  have  come  from  the  distant  shore,  prostrate  before 
the  sacred  altar  of  the  holy  martyr,  while  they  return  their 
thanks,  and  tell  of  their  dangers  j>ast,  declaring  that  when 
their  ship  was  wrecked  by  the  fierce  storm,  they  were,  by 
God's  mercy,  snatched  from  the  depths  of  the  sea,  Felix  drag- 
ging them  thence  as  with  his  own  hand,  and  that  water  and 

1  Semper  eo  et  in  terns  te  propter  tutos,  et  nndis. 

*  Et  saneto  quasi  conspicuo  mandare  lioenter. 

*  Et  yere  plerumqae  brevi  sanata  snb  ipso 
Limine  Iffita  sois  jumenta  redacere  tectis. 


384  isnrocATioH  of 

fire  yield  objedieoce  alike  to  tbe  merita  of  Felix" '  [Th^i  fol- 
lows »  miracle  performed  in  his  own  favor  after  invokiDg  that 
saint] — Carm.  Not.  viiL  p.  286,  Ibid. 

"  Felix,  I  now  turn  my  grateful  words  to  thee,  venerable 
parent,  eternal  patron,  to  me  a  sponsor,  to  Christ  most  dear. 
Many  are  the  gif  tp  which,  with  varied  bounty,  thou  hast  be- 
stowed upon  me :  to  thee  am  I  conscious  that  I  owe  whatsoever 
I  have  of  this  world's  substance,  and  all  that  creates  hope  for 
a  future,  life ;  to  thee,  from  my  tendesest  years,  Christ  gave 
me  as  thine  own  property  (or  slave).*  Had  I  words  that  flowed 
as  a  river's  waters,  ^nd  a  thousand  mouths  instinct  with  as 
many  tongues,  even  then  could  I  not  enumerate  all  his  boun- 
ties ;  bounties  which  Christ  our  Lord  bestowed  on  His  friend^ 
a]ad  which  he  transmitted  to  me  his  household  servant" — 
Cwrm.  Nat.  xiv.  j?p.  393-94. 

"  As  other  martyrs,  to  other  parts  of  the  world,  so  Felix 
was  the  physician  to  us,  the  happy  inhabitants  of  Nola,  and 
hie  is  immortal  in  this  his  aid :  and  i^pt  to  those  of  Kola  only, 
but  to  all  men,  by  whom  he  shall  be  supplicated,  will  he  give 
safety  (or  salvation),  on  this  condition,*  that  the  fair  faith  of 
the  cross  abide  in  the  suppliant's  heart." — Ca/nrh.  Nat.  xi.  ^. 
213,  t  viii.  OdUand.  See  also  in  GaUand.  t.  viii.  Ca/rm.  xii 
p,  219,  V.  10, 11 ;  and  j>.  221,  v.  180,  et  aeqq. 

>  Oemimos  et  multoB  peregrino  a  littore  yecto8» 
Ante  saoram  sanoti  prostratofi  martyris  aram, 
Felicis  mentis  et  aquas  et  cedere  flam  mas. 
A  similar  passage  occurs  in  his  C<irm,  Nat,  xi.   GcUl,   t  viii.  p.  S14: 
''Though  what  was  mortal  in  him  has  long  been  hidden  in  the  tomb,  yet 
does  grace,  that  dies  not,  nourished  by  God,  and  surnving  the  body,  make 
glorious — ^his  merit-s  suryiving  amongst  men — the  buried  martyr's  bones 
that  breathe  diyinity,  and  the  crowds  hei^d  together  from  various  lands, 
are  ever  adoring  the  sciMity  resting-place  of  the  great  martyr  (et  magni  so- 
lium breve  confessoris  adorat);  so  that  the  blessed  from  their  tombs  bestow 
holy  gifts,  and  the  buried  have  power  to  heal.*' 

*  Multa  mihi  variis  tribuisti  munera  donis^ 
Omnia,  pnesentis  vite  rem,  spemque  futuns 
Qu«  pariunt,  tibi  me  ipemini  debere;  cu|  ma 
Mancipiun^  primis  donavit  Christus  ab  anois. 

*  Nee  modo  Nolanis,  sed  et  omnibus,  a  quibi)^  id^ 
Imploratus  erit,  dabit  isto  jure  salutem. 


ANGELS  AND  SAINTS.  385 

"  Blest  be  this  day, — ^a  birth-day  too  to  me,— on  trhich  my 
patron  Felit  being  bom  in  heaven,  was  exalted  to  Such  power 
as  to  be  able  to  loose  me,  after  being  eleansed  from  my  filthi- 
ness,  from  my  chains,  and  to  absolve  me  after  being  redeemed ' 
from  the  sorrowful  death  of  my  natal  day." — OaUa/nd.  t  viii. 
Carm.  xiii.  j?.  227,  v.  18,  ei  seqq. 

St.  Maximu8>  L.  0. — He  thus  addresses  St.  Agnes :  "  With 
our  most  earnest  prayers  we  beseech  thee  that  tho^  wouldst 
deign  to  remember  us,"  that  He  who  has  bestowed  on  thee  the 
reward  of  all  thy  labors,  may  grant  unto  us  the  pardon  of  our 
sins.*' — Bbm.  in  Natal.  i.Affnet.p.  32,  t  vi.  Bib.  Max.  PP. 

"  While  honoring  with  an  annual  solenmity  the  two  most 
glorious  princes  of  the  Christian  faith  (Peter  and  Paul),  we 
venerate  with  a  fitting  act  of  religion  our  Lord  and  God  Him^ 
self,'  who  is  the  author  of  that  faith.  For  an  apostle  signifies, 
in  the  Latin  tongue,  a  messenger ;  whoso,  therefore,  honors 
the  messenger,  is  plainly  honoring  Him  who  sent  that  mes- 
senger, since  tlie  honor  (which  is)  paid  to  the  servant,  is,  with- 
out doubt,  shown  to  Him  whose  servant  he  is,  agreeably  te 
what  the  Saviour  Himself  says  to  His  disciples:  3e  thai 
hearth  you,  Tiea/reth  me,  and  he  that  reaeimeih  you,  reeeiveth 
me.  Merits  in  truth  are  those  of  the  blessed  Apostles,  in 
whose  persons  Christ  proclaime  that  He  is  both  received  and 
heard.  Blessed  nevertheless  are  they  also,  whose  devotion 
though  rendered  to  Apostles  flows  back  to  Christ."  * — Horn.  i. 
in  Natal.  BB.  Aj^.  Petr.  et  Patd.  p.  84,  Ih. 

"  The  venerable  passion  of  these  two  Apostles  (Peter  and 
Paul)  is  on  this  day  celebrated  throughout  the  whole  world  : 
Home  on  this  day  honors  their  martyrdom  with  rejoicing 
crowds:    and  she  who,  when  godless,  hunted  them  to  the 

>  Qu&  (potentia)  me  valeret  fec^  purgatum  me^ 
Lazare  vinclis,  et  rederaptnih  abeolTers. 

*  Ut  nostri  meminisse  digneris,  quibus  possamtis  ptec]fyra  exommns. 

'  Fidei  principes  .  .  .  honorantes,.  ipsnm  Dominmn  .  .  .  debita*  reli- 
gione  veneramur. 

*  Vere  apostolornm  merita,  in  qoibas,  &o.;  qaoilim  devotio  delata  apoe- 
tolls  reoonic  in  Christom. 


886  INVOCATION  OP 

death,  now,  become  godly,  glories  in  their  Bpecial  patronage."  ^ 
—Ham.  iu.  In  Natal.  88.  Pet.  et  Paul.  p.  35,  Ibid. 
'  ^^  For  this  cause  did  the  fury  of  the  Oentiles  begin  before  all 
others  with  Xjstns  (Pope),  the  Lord's  chief  priest,*  in  order  that 
the  bloody  persecutor  might,  as  though  a  bulwark  of  heaven's 
protection  were  removed,  fall  npon  the  members  of  the  Church, 
when  severed  from  so  powerful  a  head.*  But  that  great  Xystus, 
who  had  been  on  earth  a  shepherd  to  the  sheep  committed  to 
him  by  God,  was  nigh  as  a  patron  from  heaven."  * — Ho$n.  ii 
In  Natal.  8.  Laurentii^p.  37,  Ibid. 

^^  We  ought  most  devoutly  to  celebrate  the  anniversaries 
(birth-days)  of  all  holy  martyrs,  and  in  an  especial  manner  is 
their  solemnity  to  be  kept  by  us  with  all  reverence,  who  have 
shed  their  blood  in  the  places  where  we  dwell ;  for  though  all 
the  saints  are  in  every  place,  and  benefit  all  men,  yet  do  they 
who  endured  torments  for  us,  in  a  special  manner  interpose  in 
our  behalf.*  .  .  .  All  martyrs  are,  therefore,  to  be  most  de- 
voutly reverenced  by  us,  but  they  whose  relics  we  possess  are 
to  be  venerated  in  a  special  manner  by  us ;  for  the  former  aid 
us  by  their  prayers,  the  latter  also  by  their  passion  :  for  with 
them  we  have  a  familiar  connection ;  they  are  always  with  us, 
they  tarry  with  us,  that  is  to  say,  in  life  they  guard  us,*  in 
death  they  receive  us ;  here,  that  the  stain  of  sin  may  not  de- 
file ;  there,  that  the  horror  of  hell  may  not  assail  us :  for  there- 
fore did  our  fathers  provide  that  our  bodies  should  be  asso- 
ciated with  the  remains  of  the  saints,  that  as  hell  fears  them, 
punishment  may  not  reach  us ;  and  that  at  the  same  time  that 
Christ  enlightens  them,  the  shades  of  darkness  may  flee  from 
us.    When,  therefoi'e,  we  rest  with  holy  martyrs,  we  escape 

>  Eonim  nunc  peculiari  devota  patrocinio  gloriatur. 

*  Summum  Domini  sacerdotem. 

*  Tarn  yalido  tmncata  (membra)  oapite. 

*  Aderat  patronns  e  ooelo. 

*  Pnecipne  eorum  solemnitas  tota  nobis  veneratione  onranda  est  .  .  . 
nam  licet  universi  sancti  ubiqne  sunt,  et  omnibus  prosont,  speoialiter  illi 
tamen  pro  nobis  intenreniant. 

*  Peroolendi  sunt:  noa  orationibos  adjuvant  •  . .  yiventes  oustodlont. 


AIS^GELS  AND  SAINTS.  887 

the  darkness  of  hell,  if  so  be,  however,  that  we  be  associated 
by  holiness  with  their  special  merits ;  for  the  Lord  says  to  Peter, 
Thau  wrt  Peter ^  and  upon  this  rock^  &c.  If,  then,  IieWs  gates 
prevailed  not  against  the  Apostle  and  martyr  Peter,  whoso  is 
associated  with  a  martyr,  hell  contains  him  not  .  .  .  for  verily 
do  we  see  that  they  even  now  reign,  for  we  ofttimes  see  men 
freed  from  the  unclean  spirits  that  possessed  them.  .  .  .  That 
these,  and  marvels  greater  than  these,  are  done  by  the  saints, 
is  known  to  all  men.  Wherefore,  brethren,  let  ns  venerate 
in  this  world  those  who  can  defend  us  in  the  world  to  come."^ 
— Horn,  in  N(U(d.  SS.  Taurin.p.  41,  t.  vi.  Bib.  Max.  PP. 

St.  Cybil  of  Alkxandbia,  Q.  0. — "Hail,  holy  Trinity, 
which  has  called  us  together  into  this  Church  of  Mary,  mother 
of  God.  Hail,  Mary,  mother  of  God,  venerable  treasury  of 
the  whole  world ;  inextinguishable  lamp ;  crown  of  virginity ; 
sceptre  of  orthodoxy ;  indestructible  temple ;  repository  of  the 
illimitable ;  mother  and  virgin,  through  whom  He,  who  cometh 
in  the  name  of  the  Lord,  is,  in  the  holy  Gospel,  called  blessed. 
Hail,  thou  that  didst  contain  the  illimitable  in  thy  hallowed 
virgin  womb ;  through  whom  the  Trinity  is  hallowed ;  through 
whom  the  precious  cross  is  celebrated  (named),  and  is  wor- 
shipped throughout  the  whole  world ; "  through  whom  angels 
and  archangels  are  filled  with  gladness ;  through  whom  heaven 
exults ;  through  whom  demons  are  put  to  flight ;  through  whom 
the  tempter-devil  fell  from  heaven ;  through  whom  the  fallen 
creature  is  taken  up  to  heaven ;  through  whom  every  creature, 
held  under  the  power  of  an  idol  madness,  has  come  to  the 
knowledge  of  the  truth ;  through  whom  holy  baptism  is  the 
portion  of  believers;  through  whom  is  the  oil  of  gladness; 
through  whom  the  churches  have  been  built  over  the  whole 
world ;  through  whom  the  nations  are  brought  unto  penitence ; 
and  why  multiply  words  i  Through  whom  the  only-begotten 
Son  of  God  shone  forth,  a  light  to  those  that  sat  in  darkness^ 

1  Yeneremur  eos  ia  sieculo,  quos  defensores  habere  possumus  in  f utaro. 
•^i'  J7«  eravpoi  ri/itoi  orofidZerai  xai  Kpo6xvreIrai  eii  Ka6ar 
rifr  oiHfjvfUrtfr, 


388  INVOCATIOK  OP 

and  m  ihe  shadow  of  deatJL  Through  whom  prophets  pro- 
phoBied ;  through  whom  Apostles  proclaimed  salyation  to  the 
nations ;  throngh  whom  the  dead  were  raised ;  throngh  whom 
kings  reign ;  throngh  the  holy  Trinity.  And  who  amongst 
men  is  able  to  proclaim  (worthily)  the  thrice^lorions  Mary  1 
...  Be  it  onrs  to  worship  the  undivided  Trinity,  hymning 
the  praises  of  Mary,  ever  Virgin  (the  holy  temple,  to  wit,  of 
Qod),  and  of  her  Son."  * — T.  v.  P.  ii.  Som.  Diwr.  Horn. 
JS^pheB.  quando  ^qpftem  ad  S.  Jiariam  desoendenmty  pp.  355- 
6-8.  For  a  similar  passage,  see  JbicL  £kcom.  iai  8.  M.  Deip. 
pp.  380-1. 

He  tlius  addresses  St.  John  the  Apostle :  '^  Hail,  thou  thrice- 
blessed  John,  Apostle  and  evangelist ;  chastity's  glory ;  teacher 
of  purity ;  exterminator  of  the  error  (rf  demons ;  sabv«-ter  of 
Diana's  temple ;  harbor  and  bulwark  of  the  Ephesians ;  than 
feeder  of  the  poor,  refuge  of  the  afflicted,  of  those  near  thee, 
and  of  those  far  from  thee  the  conduct  and  the  solace.*'  • — T. 
▼.  P.  ii.  Encom.  in,S.  Mar.  Deip.p.  380.* 


*'7>voi;Kra5  rrfv  uii  nap/^ivov  Mafiiar  ....  xod  rov  ravrifi 
vior. 

•  T»v  *E4pe6i<»y  Xtpir^  xai  icpoptaxoi  .  .  .  roSr  SXtflo/iermr  xrrra- 
^yify  r<ov  iyyvi  nai  tqdv  /lOMpdv  dra^x^  ^^^  drditavdt^. 

*  In  the  fifth  volame  of  Mai's  Nova  CalUetio^  there  are  many,  nearly  a 
Tolume  of,  Christian  inscriptions,  amongst  which  are  several  by  St.  Da- 
masus,  Pope.  But  1  omit  them.  The  fdUowing,  however,  which  occurs  at 
p.  S9,  n.  8,  <'  VeroQA,  in  musoo  publico;  ex  Peloponneso  Venetias  transtaitt 
Sigismnndos  Albergettus,  V.G.,"  is  specially  deserving  of  notice,  as  being 
reckoned  as  early  as  the  Council,  of  Ephesns  :— 

''  ^Ayia  Mapia  Beoroxe  qn^ioB^or 
Ttfy  fiadiXeiav  rov 
9i\oxfti6Tov  *Iov6Ttrtavov 
Kai  ror  jrYif6i<oi 
^ovXevorra  avr^ 
BiXTCop^or  6vy  roU 
Oixov6ty  kv  KopirBip  xai  Betor 

•"  Holy  Mary,  mother  of  God,  guard  the  kingdom  pf  the  Christ-loving  Jn*- 
tinian,  and  (gnard)  his  sincere  servant  Vlctorinus,  together  with  the  in- 
habitants of  Corinth,**  &c.  Mai  adds  this  note  :  '*  Corsin,  not.  Or.  p.  35; 
Bkmehifk  Hist.  EedeB.  Par,  ii.  p,  839,  ex  Mnffeio  Mua.  Lapid.  pp,  66,  S. 
Hane  inscripdonem  si  dfzerim  Ephesinas  synofli  de  profligato  Nestorio  in- 
signe  trophsBum,  non  mentiar.    Mr.*'  • 


ANGELS  AKD  SAINTS.  889 

St.  Basil  of  Sbleucta,  G.  C. — "  "Whoso  is  about  to  celebrate 
the  holy  Virgin  and  mother  of  God,  will  find  abundant  mate- 
rials for  praisa  But  I,  knowing  my  own  weakness  to  be  un- 
equal to  the  mightiness  of  the  facts,  have  for  a  long  while  re- 
frained from  very  awe.  For  as  a  man  who,  laden  with  a  heavy 
burden,  should  be  ordered  to  plunge,  beyond  his  strength,  into 
the  vast  ocean,  so  am  I,  laden  with  sins,  reluctant  to  attempt 
so  mighty  a  subject  of  discourse,  deeming  it  a  theme  for  men 
the  most  enlightened,  men  perfected  both  in  soul  and  body, 
who  being  enciched  with  illumination  of  Divine  grace,  will 
fill  up  the  measure  of  praise  due  to  the  mother  of  God.'  But 
I  am  without  any  such  confidence  (or  boldness  of  language). 
For  I  have  not  my  lips  purified  with  a  coal  of  fire  from 
heaven,  like  Isaias,  who  saw  the  Seraphim ;  neither  have  I, 
like  the  divine  Moses,  the  feet  of  my  soul  freed  from  their 
covering.  [Proceeding  in  the  same  strain  through  the  rest  of 
j7.  206,  and  declaring,  in  p.  207,  that  to  sing  her  praises  suit- 
.  ably  he  must  ascend  above  angels  and  dominations  and  powers, 
and  cherubim  and  seraphim,  even  to  the  eternal  Son,  ^  thence 
beginning  the  praise  of  the  mother  of  God,  whence  she  both 
is  and  is  called  the  mother  of  God,'  he  continues :]  Yea,  for 
what  subject  more  sublime  than  this.  No  man  can  either  con- 
ceive or  speak  of  something  that  is  a  medium  between  what  is 
divine  and  what  human.  For  as  it  is  no  easy  matter,  eitlier  to 
conceive  or  speak  of  God — ^yea  rather^  it  is  a  thing  utterly  im- 
possible— so  is  the  great  mystery  of  the  mother  of  God  above 
all  thought  and  language."  [Then  follows  a  prayer  to  God  for 
help,  and  he  thus  continues  at  p.  211 :]  How  shall  I  attempt 
the  virgin  ocean,  and  search  into  the  depths  of  the  mighty 
mystery,  if  thou,  O  mother  of  God,  teach  not  me,  who  am  like 
an  inexperienced  swimmer, — io  put  off  the  old  man  who  is 
eorrupted  according  to  the  desires  of  error  (JEphes.  iv.  22),  if 
thou  do  not  fill  the  mouth  of  my  understanding  with  mercy, 

'  Tdv  ogfBtXoMerov  r^  daoroxoo  leXr^pGOiSovdtv  encctvoy, 
*  7*6  fiiya  rfji  Oeovoxov  /avdn^pior,  xai  ^laroia^  xcd  yhmv^ 
idnv  aroorepor. 


390  imrocATioK  of 

that  I  may  penetrate  to  the  depths  of  thj  child-beaniig ;  that 
being  sniroanded  with  the  light  of  thj  mercy,  I  maj  fiuQd  the 
pearl  of  truth  within  thee.  And  do  thou  aid  me  to  the  ob- 
taining of  this  mighty  thing,  that  being  taught  by  thee,  I  may 
be  able  to  speak  concerning  thee,  not  as  to  hino  thou  didst 
bring  forth  the  Incarnate  Word, — ^for  the  manner  of  thy  par- 
turition is  beyond  any  AoWy* — save  that  thon  wert  both  a  mo- 
ther and  remainedst  a  virgin.  What  tongue,  then,  so  eloquent 
that  it  sliall  worthily  hynm  her  praises.  For  through  her  have  * 
we  been  found  worthy  of  great  blessings.  With  what  flowers 
of  praise  shall  we  weave  a  crown  befitting  her  ?  For  of  ber 
the  flower  of  Jesse  germinated  and  crowned  our  race  with 
glory  and  honor.  What  gifts  shall  we  offer  worthy  of  her,  of 
whom  all  the  tilings  of  this  world  are  not  worthy.'  For  if 
Paul  says  of  the  other  saints,  of  whofr§  the  world  toas  not 
fDorthy^  what  shall  we  say  of  the  mother  of  God,  who  out- 
shines all  the  martyrs,  as  much  as  does  the  sun  the  stars.  O 
virginity,  through  which  angels  that  of  old  were  averse  from 
our  race,  now  rejoice  at  being  sent  to  minister  unto  it ;  and 
Oabriel  is  gladdened  at  being  entrusted  with  the  announce- 
ment of  the  divine  conception.  Wherefore,  from  joy  and  all- 
hail  (favor)  let  the  address  begin,  Ha/UfvU  of  graced  the  Lord 
is  with  thee.  .  .  .  Hail  full  of  grace,  who  dost  mediate  be- 
tween God  and  man,  that  the  partition-wall  of  enmity  may  be 
removed,  and  the  earthly  be  made  one  with  the  heavenly.* 
[So  he  continues,  at  some  length,  imagining  a  conversation  be- 
tween the  angel  Gabriel  and  the  Blessed  Virgin.     He  then 

'  Ei  fjiTf  6v  ^tdd^Tfi  ^  Oeoroxoi  .  .  -  etra  to  6r6ua  rni  dta-roiai 
kXiov<^  (the  editor  suggests  iXaiov,  oil,  which  swimmers  took  in  their  months 
— Pliny f  I,  ii.  c.  103)  TrXf/poodada,  npoi  .  .  .  <o^  ar  gxori  rov  iXJfrVi  6ov 
irepiXafiJtoMeroiy  evpta  rov  kv  6oi  rifi  dXTfieiai  fiapyapirtfY'  xai  fiot 
6vyay<oyi^ov  itpoi  ri^r  ravriji  xardXTfinv^  tva  SiSaxBeii  itapd  6ov, 
X^yetv  SvvttOoS  icepl  6ov,  ovxi  Kfoi  •  .  •  vitkp  to  ir(o?(£d.  <p<o^,  "above 
all  light,"  or  vnipraroi)  yap  idrtr  6  rov  tokov  6ov  rpoitoi, 

*^Hi  idrtv  dvdita  rd  rov  Hoduov  ateavra. 

•  KexoctpiraDfiivTj. 

*  MidiTB-uovda  &e{S  xoci  dvBpooieot^,  7ra  ro  fiedorotzor  dratpeOi 
T^  ijfipaiy  xai  roli  inovparimi  irooQg  rd  imyeta. 


ANGELS  AND  SAINTS.  391 

adds :]  Behold  how  great  a  mystery  was  accomplished  through 
her,  a;  mystery  surpassing  all  language  and  thought.  Who, 
then,  will  not  marvel  at  the  great  power  of  the  mother  of  God, 
and  at  how  far  she  exceeds  all  the  saints  whom  we  honor.' 
For  if  Christ  bestowed  so  much  favor  upon  His  servants,  as 
not  only  to  cure  the  afflicted  by  their  touch,  but  to  do  this 
even  by  their  shadow,  .  .  .  what  must  we  needs  think  the 
power  bestowed  on  His  mother  ?  •  Would  it  not  be  much 
greater  than  that  of  His  servants  ?  This  is  plain  to  every  one.* 
What  wonder  if  the  saints  when  living  were  powerful,  when 
the  earth  covered  not,  with  their  d^ad  bodies,  their  sover- 
eignty.* Tea,  for  though  stones  hide  their  bodies,  they  have 
power  to  save  those  who  are  in  need,  if  they  approach  them 
in  a  befitting  manner.*  But  if  He  granted  to  such  to  do  such 
miracles,  what  rewards  for  His  nourishment  has  He  bestowed 
on  her  who  bore  Him  ?  and  with  what  graces  has  He  adorned 
her  ?  •  If  Peter  was  called  blessed,  and  had  the  keys  of  heaven 
entrusted  to  him,  how  shall  not  she  be  blessed  above  all,  she 
who  was  found  worthy  to  bring  forth  Him  who  was  confessed 
by  Peter?  If  Paul  was  called  a  vessd  of  election  .  \  .  what 
vessd  will  the  mother  of  God  be  2  Is  not  she  the  golden  urn 
that  received  the  manna,  yea,  that  received  within  her  womb 
that  heavenly  bread  which  is  given  for  food  and  strength  to 
the  faithful?  But  let  us  beware  lest,  whilst  I  would  fain  say 
more  concerning  her,  I  be  more  put  to  shame,  by  not  attaining 
to  her  dignity.  Wherefore,  having  lowered  the  sails  of  my 
discourse,  I  will  hasten  into  the  safe  harbor  of  silence,  first  ad- 
dressing a  few  words  to  those  who  have  assembled  here.  Many 
good  things,  and  which  surpass  all  language,  accruing  to  us 
through  the  mother  of  God,  let  us  make  a  return  to  our  bene- 

'  Tii  ovy  ovH  ay  davjaddete  tifr  piBydXTjy  rrji  Qeoroxov  Svrd/iir 
nai  odor  vnapavix^t  tov%  odov%  rt/KSuer  dyiovi, 

*  Tiva  X9^  rof^^etr  ry  pirfrpi  rj/v  idxvr  ; 

»  navti  nov  SifXor,  *  Triy  Svradreiay. 

*  Sooliety  idxvovdi  roi)C  ky  dydyxoa^y  etnep  avroli  d^iooi  dyytZotey. 

*  IlffXixa  ry  renovdp  rd  rpoq>eta  6edQ9xef  xal  itoioti  avr^y  xars* 
XdjiKpoye  roli  x^'^P^^MCt^tr  i 


892  iNvocATioK  ar 

&ctre88,'  a  retnm  which  will  reycrt  onto  ounelvea.  What  re- 
turn do  I  mean  ?  That  love  towards  one  another,  which  ia  the 
fulflment  of  the  law.  .  .  .  Bnt  before  all  things,  let  ns  i«e- 
senre  the  body  of  the  Chnrch  nndiyided,  preserving  inviolate 
the  treasnre  of  oneness  of  mind.  .  .  .  Bet,  besides  the  r%lit 
faith,  let  ns  also  have  a  good  convention,  lor  one  without  the 
other  is  not  soflScient  for  a  p^ect  acceptance ;  faith  without 
works  is  dead^  as  also  works  withont  faith.  And  being  linked 
together  in  the  bonds  of  charity,  let  ns  offer  np  to  the  mother 
of  God  such  words  as  these :  '  O  all  holy  Virgin,  of  whom 
whoso  ntters  all  that  is  venerable  and  glorions,  errs  not  against 
the  truth,  but  against  thy  dignity  (or,  worth),  mayest  thon, 
looking  down  from  on  high  propitiously  npon  as,  govern  ns 
now  in  peace ;  but  having  led  us  to  the  throne  of  judgment^ 
free  from  shame,  make  us,  wrapt  unto  heaven,*  partakers  of 

*  ^AfiBi^&tfiiBa  ryjr  tvBpyertr  ^/itSr  dftotflffv^ 

•  Totavrai  r-g  Oeoroxto  q>i»rdi  iff>o6BveyKt(mer,  w  icarayta  itafh- 
Birty  nepi  ff^  6  xdrra  XeyviY  de^rure  xai  erSo^a,  av  dtafiaprdrti 
fiiv  rifi  dXrjiOeiai,  dfiaprdvet  Si  r^i  d^ia^y  aroafier  li/id^  tXeto^  kxaK* 
TBvovda,  rvv  /liv  Sie^dyoti  Hfirjrixeii '  iiei  Sk  tov  Bfiorov  riji  npfi- 
6etoi  dHaraidxvyroo^  fCpo6dyov6ay  nsroxovi  rvi  kx  Se^tSv  avrofS 
drddtooi  dnoSet^oti,  dpieayff6ofi€vovi  tii  ovparor. — The  Sermons  ci 
8t.  Basil  of  Seleucia  are  followed  by  a  Life  ef  St.  Tkeda,  ascribed  to  St 
Basil  bj  the  manuscripts,  and  I  know  of  no  va^id  reason  why  it  is  not  to  be 
accounted  his.  The  first  book  gives  her  life  and  martyrdom,  and  closes 
with  an  emphatic  appeal  to  her  patronage ;  the  second  book  consists  en- 
tirely of  an  account  of  miracles  performed  by  that  martyr  after  dealk 
This  narrative,  though  it  occupies  from  p,  278-314  he  asserts,  at  p,  278» 
eomprises  but  a  small  part  of  the  miracles  done  by  her.  Those  recorded 
are  about  thirty  in  number  ;  what  more  may  have  been  recorded  we  know 
not,  as  the  copies  are  defective  ;  though  probably  bat  a  small  pu^  of  his 
work  has  perished,  as  may  be  gathered  from  p.  812.  These  miracles,  with 
scarcely  an  eiception,  are  declared  to  be  the  result  of  prayers  addressed  to 
the  saint.  Frequent  visions  of  the  saint  are  also  recorded ;  and  crosses  and 
other  votive  offerings  are  also  mentioned.  If  the  work  be  his,  of  which,  I 
repeat,  I  have  no  cause  to  doubt,  it  would  be  difficult  to  find  a  narrative  (^ 
the  same  length,  in  any  age,  or  by  any  writer,  more  decisive  in  favor  of  the 
invocation  of  saints.  The  following  specimen  will  suffice  :  ''  Thence  (from 
heaven)  the  favor  of  the  virgin,  as  from  a  water-course,  flows,  supplying 
remedies  to  petitioners  and  suppliants,  so  as  that  the  place  is  a  public  hos- 
pital for  cures  (larpeYoy)^  and  has  become  the  common  propitiatory  of  the 
whole  earth  (xai  xoivov  xaSedrdyat  r^5  yifi  died67f%  ikctdrifptor). 
Her  temple,  therefore,  yea,  rather  her  city— for  it  has  assumed  both  the 
appearance,  and  the  usefulness,  and  the  beauty  of  a  oity^you  cannot  e^si 


ANGELS  AND  SAINTS.  893 

the  station  at  His  right  hand,  and  with  angels  we  will  sing  the 
uncreated  and  eonsubstantial  Trinity.'". — Orai.  xxxix.  p.  205 
€ib  seqq.  In  Ed.  Op.  /SI  Oreg.  Thmmat.  Paris.  1622. 

Theodorbt,  G.  C. — In  the  first  paragraph  of  his  liistory  of 
holy  men,  he  says :  "  I  mnst  invoke  their  prayers,"  and  so  be- 
gin my  narrative," — T.  in.  Belig.  Hist.  o.  i.  p.  1108. 

He  thus  closes  the  narrative  of  the  saint's  life :  ^^  Having 
gone  through  these  things  concerning  this  godly  man,  I  will 
pass  on  to  another  narrative,  imploring  to  be  a  partaker  of  a 
blessing  from  him."  * — lUd.  p.  1119.  See  the  same  words,  at 
the  end  of  g.  Jv.  p.  1161 :  c.  ix,  in  fine^  p.  1196,  et  passim. 

^^  And  having  here  finished  my  narrative  concerning  this 
man,  I  pass  on  to  another ;  imploring  the  saints,  whom  I  have 

find  without  citizens  and  strangers ;  aU  men  crowding  thither  from  all 
parts ;  some  indeed  in  honor,  and  for  prayer  only,  and  desirous  of  dedi- 
cating and  consecrating  some  portion  of  their  substance  to  her  (roSfv  pikr 
inl  Ttfiy  xal  8VXV  Moror,  xai  rt  rdSr  oixstooy  dradBelrcn  xai  dyte^ 
poSdat  dicovSaZovToor) ;  but  others,  for  the  sake  of  cure  and  help  (iiri 
Oepanaia  xai  flojjOeia)  from  diseases  and  sufferings,  and  from  demons, 
of  which  things,  if  God  Willi  and  the  Virgin  aid  me,  I  will  make  mention 
•  in  another  work  and  volume.  .  .  .  Assuredly,  not  one  of  those  who  have 
supplicated  for  cure  or  release  has  ever  been  unkindly  repelled  (ovSeii 
•  .  .  Tcov  Sc^lvroov  icork  dspaifsiai  p  Xvdecoi  Sv6x^P<^y  ^apa* 
xov6deii)  ,  .  .  but  all  ever  receiving  something  for  which  they  petitioned, 
or  which  they  needed,  go  their  way  singing  hymns,  giving  thanks,  and 
blessing,  so  as  even  to  think  that  they  have  found  the  miracles  and  cures 
to  exceed  report  even,  and  th'eir  own  expectationa  May  it  be  that  we 
also,  O  virgin  and  martyr  and  apostle,  may  ever  find  thee  propitious  and 
kind  .  .  .  interceding  in  our  behalf  with  Ood  for  what  is  just;  being  al- 
ways present  to  us  and  guarding  us,  and  supplying  us  through  thyself  with 
what  it  is  lawful  for  thee  to  supply,  and  through  God  obtaining  (concili- 
ating) for  us  whatsoever  things  are  most  beautiful  and  most  excellent  and 
beneficial,  and  pleasing  to  thee,  O  Virgin,  and  to  Christ  our  God,  who  sup- 
plies them  {eijf  dk  xai  i^/ia^,  oa  napQere  .  ,  .  tXeto  6ov  xai  evM$rovi 
TvyxdyBtv  dei,  ftpedftevovdrfi  idnkp  -fffi^v  rd  eixora  lepoi  rov  Geor, 
napovdTfdre  ndvrore  ifplYy  doi  q}vXarrovdiji  J^A/«5,  xal  6i^  avrifi  re 
leapsxovdTfi  a  napix^iv  doi  Oem^y*  Sopamm,  in  the  second  book;  see 
ex.  gr,  p.  281 :  "She  is  indeed  associated  with  the  angels  ;  but  not  even 
now  is  she  absent  from  us,  but,  in  a  better  Jot,  she  with  more  abundant 
help  both  looks  after  and  takes  care  of  ua  (ovx  dieidrr^  6h  ovra  rvr 
T^MoSy  dXXd  .  .  .  perd  peiZoroi  riji  fiorfieiai  xTJd^rat  re  xai  BTCtp*- 
Xetrat  i^pQSr)J^ 

'  Tdi  rovToor  roirvr  lepodBvxdi  kietxXrfriov, 

•  Tfji  rovrov  fieraXaxBlr  evXoyia^  drri/SoXoov, 


394  INVOCATtON  OF 

already  commemorated,  to  conciliate  unto  me,  by  their  inter- 
cession, the  divine  clemency." ' — IHd.  c,  ii.  in  jme^  p,  1136. 
See  the  same  words,  at  the  end  of  c.  iiL  p.  1160 ;  see  also  Ilnd. 
e.  y.  in  fine,  p.  1166. 

*^  My  blessed  mother  received  his  blessing  dnring  his  Uf e, 
and  often  narrated  many  of  the  things  which  I  have  related : 
and  I  petition  to  partake  of  that  power  which  he  now  has,  and 
of  his  intercession ;  and  I  know  that  I  shall  obtain  it.  For, 
imitating  the  loving-kindness  of  the  Lord,  he  will  assuredly 
grant  my  supplication." " — Ibid.  c.  vi.  in  fine^  p.  1173.  See 
also  c,  vii.  p.  1175.  "  And  having,  according  to  her  custom, 
opened  the  door,  and  admitted  my  mother,  she  vouchsafed  to 
discourse  with,  and  bless  her ;  and  having  admitted  me  also, 
she  gave  me  the  riches  of  her  prayers.  May  I  now  also  par- 
take of  those  prayers,  believing  as  I  do  that  she  lives,  and  is 
in  the  company  of  angels,  and  has  now  greater  power  (or, 
boldness  of  speech)  with  God  than  formerly.*  Then  indeed 
was  she  confined  in  a  mortal  body,  that  exceeding  confidence 
might  not  become  an  occasion  of  pride ;  but  now  that  she  has 
laid  down  that  burden  of  her  troubles,  as  a  victorious  wrestler 
does  she  act  confidently  with  Him  who  watches  over  our  com- 
bats. For  which  cause  I  petition  to  obtain  her  intercession 
also." — lb.  c.  viii.  in  Jlne,  p.  1185.     See  also  o.  ix.  in  fine, 

"  *  You  have  no  need,'  he  said, '  of  me,  or  of  any  other  per- 
son, as  an  intercessor  with  God ;  for  you  (Theodoret)  have  the 
great  John,  the  voice  of  the  Word,  the  precursor  of  the  Lord, 
continually  presenting  this  petition  for  you.'  And  when  I  re- 
plied that  I  have  confidence  both  in  the  prayers  of  that  saint, 
and  in  those  of  the  other  holy  *  Apostles  and  prophets,  whose 
relics  had  lately  been  brought  us,  *  Be  confident,'  he  said,  *  that 
you  have  John  the  Baptist.'  But  I  was  not  even  thus  to  be 
brought  to  keep  silent,  but  persisted  so  much  the  more  in  my 

*  npo^ev^aai  /lot  rijv  arcodev  did  npedfieiai  Bviiivetav, 

•  Jaodet  icdvrooi  rrfr  airpdir, 

•  Kai  nXsioyi  7  'rcdXat  npo^  rov  Obov  itafifirfdia  xexpfid^<xt* 

*  *i2J  xai  rati  rovrov  mdrevoo  itpodevxal^  xai  raU  reSv  aXXoar 


ANGELS  AND  SAINTS.  396 

inquiry  and  desire  to  learn  why  he  had  named  that  saint  es- 
pecially. '  I  conld  wish/  said  he,  '  to  embrace  his  holy  relics.' 
And  when  I  said  I  coald  not  suffer  it,  unless  he  promised  to 
tell  me  what  he  had  seen,  he  promised,  and  I  brought,  on  the 
following  day,  the  relics  which  he  had  desired."  [See  the 
whole  narrative.] — Ibid,  c.  xxi.  p,  1245. 

He  concludes  the  work,  from  which  the  preceding  extracts 
are  taken,  as  follows :  ^'  I  also  supplicate  those  whose  lives  I 
have  written,  not  to  despise  me  who  dwell  far  away  from  their 
spiritual  exultation  (dance),  but  to  draw  me,  who  lie  here  be- 
low, and  to  lead  me  to  the  height  of  virtue,  and  to  unite  me  to 
their  own  society  (choir)." — T.  iii.  o.  xxx.  p.  1295. 

"  Furthermore,  they  (the  Pagans)  asserted  that  it  is  a  ridicu- 
lous thing  in  us  to  venerate  the  martyrs;  and  exceedingly 
foolish  of  the  living  to  try  to  have  aid  extended  towards  them 
by  the  dead." '— T.  iv.  Cwrat.  GrtJBc.  Affect,  p.  690.  The  vin- 
dication of  this  practice  and  hope,  occupies  the  whole  of  Theo- 
doret's  eighth  book,  Owr.  Orasc.  Affect. ;  which  book,  he  says, 
replies  to  "  their  imputations  against  those  who  venerate  the 
victorious  martyrs."  The  following  extract  from  this  defence 
will  show  the  nature  of  it :  "  For  this  cause  has  He,  who  looked 
on  their  wrestling,  bestowed  on  them  the  reward  of  undying 
glory,  and  a  remembrance  that  triumphs  over  the  jiature  of 
time.  For,  whereas  this  is  wont  to  wear  all  things.  He  has 
preserved  their  glory  deathless  5  -  and  the  generous  souls  of 
these  conquerors  traverse  heaven  associated  with  the  choirs  of 
bodiless  (spirits) ;  whilst  their  bodies  are  not  deposited  each  in 
its  respective  tomb,  but  cities  and  villages  have  shared  them 
among  them,  and  call  them  saviours  both  of  souls  and  bodies, 
and  physicians,  and  honor  them  as  presiding  over  cities,  and  as 
guardians ;  and  using  them  as  intercessors  with  the  Lord  of  all, 
they,  through  them,  obtain  the  divine  gifts."    And  though 

»  FspaifiBty  rov%  iidfirvpai  xarayeXedTov  .  ,  .  xai  Xiav  dyorjTov 
TO  neipdddca  rov?  fiooyrai  napd  roSy  reByeoirooy  oiqD^Xetay  leopiZ^ddan, 
yeyaipoyre  ooi  Seoy,  he  says  of  the  pagan  worship  of  false  gods. — Diap, 
iii.  Contr.  Orcee.  Affect  p.  778. 

•  noXeti  Hai  xiSfiat  ravra  (doS/iara)  Stayetjad/iByat,  doi>rf}pai  xai 


396  INVOCATION  OP 

their  bodies  are  divided,  the  graee  has  remained  undivided ; 
and  that  small,  yea  minutest,  relic,  has  a  power  equal  to  that 
of  the  martyr's  body  that  has  never  in  any  way  been  divided. 
For  the  grace  that  glows  round  (each  particle)  distributes  the 
gifts,  and  measures  out  the  bounty  according  to  the  faith  of 
those  that  approach." — T.  iv.  Disp.  viii.  De  Our.  Gtobc.  Af- 
fect. See  also  similar  passages,  at  j>p.  912,  915-17,  of  the 
same  treatise.    Later  we  have  the  following : 

'^  The  temples  of  the  gloriously-triumphant  martyrs  are  re- 
splendent and  conspicuous,  distinguished  for  their  vastness, 
and  adorned  in  every  variety  of  manner,  and  spread  far  and 
wide  their  glittering  beauties.  And  to  these  temples  we  do 
not  come  once,  or  twice,  or  five  times,  in  a  year,  but  there  we 
hold  frequent  assemblies,  and  often,  every  day,  do  we  there 
lift  up  our  songs  of  praise  to  the  Lord  of  those  martyrs.  And 
they  who  are  in  health  pray  for  its  continuance ;  and  they  who 
are  struggling  with  illness  petition  diat  their  sufferings  may  be 
removed ;  and  the  childless  pray  for  children ;  and  the  sterile 
supplicate  that  they  may  become  mothers ;  whilst  they  who 
have  obtained  this  gift,  beg  that  it  may  be  preserved  unto 
them.  And  they  who  are  being  sent  upon  a  jonri^ey,  earnest- 
ly beg  these  martyrs  to  be  their  companions  on  the  way,  and 
their  guides ;  whilst  they  who  have  returned  in  safety,  bring 
hither  their  acknowledgment  of  the  favor,  not  coming  to  the 
martyrs  as  to  Gk)ds,  but  drawing  nigh  to  them  as  divine  men, 
and  invoking  them  to  be  intercessors  in  their  behalf.^  And 
that  they  who  faithfully  petition  (promise),  obtain  their  re- 
quests, their  votive  ofEerings,  significative  of  their  cures, 
plainly  testify.  For  some  bring  representations  of  eyes, 
others  of  feet,  others  of  hands,  some  of  which  are  made 
of    gold,   and  others    of   silver.    For    the    God   of    these 

ifvx^y  ^o:i  doo^droov,  xai  iarpovi  ovofjtd^ovdi^  xai  o3(  noXiovxavi 
(tutelary  beings)^  rtuoodt  xai  qtvXaxa^*  xai  xp^M^^'^oi  npcdfievraXi 
icpoi  TOY  Ttav  oXoov  SedKoTifv,  did  tovtwv  rdi  Ocur^  xoniJ^ovrat 
6oapadi. 

» *AXX^  o3s  Beiovi  dv6p(67Covi  drrt/SoXovvrei,  xai  ysredSat  itpsd^ 
fiBvrdi  vftsp  6<pi2y  KapaxaXovrrei. 


ANGELS  AND  SAINTS.  397 

martyrs  receives  the  gifts,  though  small  and  of  little  cost, 
computing  the  gift  by  the  means  of  the  giver.  And  these 
things  thus  deposited  testify  to  their  deliverance  from  suf- 
ferings,— set  aside  thus  as  a  memorial  by  those  who  have 
been  made  whole  ;  while  they  proclaim  the  power  of  the  mar- 
tyrs that  lie  there ;  and  the  martyrs'  power  manifests  that  their 
God  is  the  true  God.  .  .  .  And  parents  are  eager  to  give  the 
names  of  these  martyrs  to  their  children,  thereby  procuring 
for  them  safety  and  protection.  .  .  .  The  Lord  has  introduced 
His  own  dead  (into  the  temples)  in  the  place  of  your  Gods, 
and  those  Gods  of  yours  has  He  made  to  disappear,  and  their 
honors  He  has  apportioned  to  these  martyrs.  Instead  of  your 
festivals  of  Pan,  and  Bacchus,  and  other  such,  there  are  cele- 
brated the  public  solemnities  of  Peter,  and  Paul,  and  Thomas, 
&c.,  and  of  the  other  martyrs.  .  .  .  Seeing  then,  my  friends, 
the  benefit  derived  from  honoring  the  martyrs,  flee  from  the . 
error  of  demons." — Ihid.  pp.  921-24.* 


*  In  Gamier's  Nov,  Auctar,  there  is  a  sermon  on  St.  John  the  Baptist, 
ascribed  to  Theodoret  on  the  authority  of  a  Vatican  manuscript.  But 
Schulze  (i.  r.  p.  84,  ».  1)  says  that  it  has  been  suspected  to  belong  to  Theodora 
DaphnopatcB ;  wherefore,  or  by  whom,  it  is  not  stated;  and  as  the  style  has 
all  Theodoret's  clearness  and  precision,  and  the  subject-matter  accords  with 
his  well-known  special  devotion  to  the  Baptist,  1  give  an  extract  in  the 
margin.  The  peroration  consists  of  the  following  invocation:  "As,  then, 
we  have  glorified  thee,  most  blessed  Precursor,  who  art  both  our  guide  and 
a  leader  amongst  the  illustrious,  and  from  thee  is  all  our  joy,  and  hope, 
and  help  (nai  icapd  6ov  rj^lvy  xal  ifiovif  ledda,  xai  kkitii  xai  PorfiBta)^ 
be  present  unto  us.  .  .  .  Thou  hast  the  Lord  agreeing  in  what  thou  de- 
sirest,  and  (the  Lord)  pardoning  us,  if  we  are  seen  to  have  done  anything 
that  we  ought  not.  For  thou  art  His  friend,  and  Baptist,  and  Precursor, 
and  prophet,  and  thy  power  {7CappTj6ia)  is  greater  with  Him  than  that  of 
all  others,  whereby  thy  prayer  is  heard,  and  thy  supplication  is  without  any 
intervention,  and  especially  reaches  the  ear  of  God.  Cease  not,  then, 
henceforward,  to  intercede  for  thy  servants,  and  to  supplicate  for  what  is 
useful  unto  us."— T.  v.  p.  97.  On  two  passages  relative  to  angels,  which 
occur,  /.  iii.  Inter  Ep,  ad  Coloss,  c.  ii.  p.  490,  and  Ibid,  e,  iii.  p.  496>  and 
which  are  sometimes  cited  as  being  opposed  to  prayers  to  angels,  see  a  very 
satisfactory  answer  in  Gamier's  Dissert,  iii.  DeFide  Theodor,  from  his  Nov. 
Auctar.  given  in  Schulze'^s  Ed.  of  Theodor.  t.  y.pp.  505-11.  The  following 
gives  Theodoret*s  opinion  on  guardian  angels:  "  It  is  therefore  proved  from 
this,  and  from  what  is  said  in  Daniel,  and  by  our  Lord's  words,  that  certain 
angels  preside  over  the  nations,  and  that  others  have  been  entrusted  with  the 


898  INVOCATION  OP 

Thbodotus  of  Anoyea,  G.  C. — "  Let  ns,  then,  come  with 
holiness  to  the  canticle  (of  praise).  Let  us  come  rejoicing 
.  .  .  and  beginning  with  the  salutation  used  bj  that  citizen  o£ 
heaven,  Gabriel,  say,  IlaU^  fuU  of  grace  (or,  the  favored  one), 
the  Lord  is  toith  thee.  With  him  let  ns  resume.  .  .  .  Hail, 
thou  perfume-breathing  name;  hail,  thou  most  bright  and 
lovely  being ;  hail,  most  venerable  memorial ;  hail,  salutary  (or 
saving)  and  spiritual  fleece  ;  hail,  clothed  with  light,  mother  of 
a  brightness  that  knows  no  setting ;  hail,  spotless  mother  of 
holiness ;  hail,  most  pellucid  spring  of  life-giving  waters,  &c." 
— Serm.  in  S,  Deip.  et  in  Symeon.  n.  3,  j>,  460,  t.  ix.  Gailand. 
See  also  Ibid.  Orai.  in  S.  Mar.  n.  13,  p.  476.* 

St.  Petee  Cheysologus,  L.  C. — He  thus  contrasts  Eve 
and  the  blessed  Virgin  :  "  A  woman  who  had  received  from 
the  devil  the  leaven  of  apostasy,  received  from  God  the  leaven 
of  faith  :  she  hid  it  in  three  measures  (of  meal) ;  that  is,  in  the 
three  ages  of  mankind,  that  from  Adam  to  Noah,  that  from 
Noah  to  Moses,  that  from  Moses  to  Christ ;  that  woman,  who, 
;by  the  leaven  of  death  in  Adam,  had  corrupted  the  whole  mass 
of  the  human  race,  might,  by  the  leaven  of  resurrection,  re- 
^tove  the  whole  mass  of  our  flesh,  in  Christ ;  *  that  woman  who 
had  made  the  bread  of  sorrow  and  of  toil  (sweat),  might  bake 
the  bread  of  life,  and  of  salvation ;  and  she  who,  in  Adam,  was 
-the  mother  of  all  the  dead,  might  be,  through  Christ,  the  true 
mother  of  all  thje  living.*  For,  for  this  was  it  Christ's  will  to 
be  bom,  that  as^  through  Eve,  death  came  to  all  men,  so, 
through  Mary,  life  might  return  to  alL"  * — Serm.  xcix.  p.  150. 
See  a  similar  passage  in  Serm.  cxl.  p.  201 ;  and  Serm.  cxlii. 

^'  Maria  is  called  a  mother,  and  when  was  Maria  not  a  mo- 
care  of  each  individual  amongst  men,  so  as  not  to  suffer  the  wicked  de- 
mons to  harm  them."— r.  iv.  /.  r.  Hmr^.  FabtU.  c  rii.  pp.  404-5. 

*  Cassian  teaches  that  every  Christian  has  two  angels,  a  good  and  an  evil 
one;  and  quotes  in  confirmation  of  this,  M&tt,  xviii.;  A.  xxxiii. ;  Acta  xii ; 
Bs.  cviii. — Colktt.  viii.  Abb.  Sereni^  e.  xvii.  p.  151,  t.  viL  BtbL  Max. 

'  Bedintegraret  in  Christo. 

'  Esset  omnium  viventium  mater  vera  per  Christum. 

*  Ob  hoc  namqne  Christns  nasci  voluit,  ut  aiout  per  Evam  venit  ad 
omnes  mors,  ita  per  Mariam  rediret  omnibus  vita. 


ANGELS  AND  SAINTS.  S99 

ther?  The  gathering  together  of  the  waters  He  called  seas 
(Maria)  {Gen.  i.)  Did  not  she  (Maria)  conceive  in  one  womb 
the  people  that  went  forth  out  of  Egypt,  that  a  heavenly 
race,  bom  again  as  a  new  creature,  might  emerge  thence  t 
Agreeably  to  that  of  the  Apostle,  onr  fathers  were  all  under 
the  cloud,  and  9M  passed  through  the  sea^  &c.  (1  Cor.  x.)  And 
that  Maria  may  always  precede  the  salvation  of  man,  she  justly 
went  before,  with  a  canticle,  the  people  which  the  regenerat- 
ing water  brought  forth  into  the  light.  Mwria,^  he  says,  the 
eieter  of  Aaron^  took  a  tvmbrd  in  her  handy  and  said.  Let  vs 
emg  to  the  Lord^  &c.  {Msod.  xiv.)  This  name  is  connected  wifli 
prophecy :  this  name  is  to  the  r^enerate  salutary ;  this  the 
badge  of  virginity ;  this  the  ornament  of  modesty  ;  this  the 
sign  of  chastity ;  this  Gbd's  sacrifice ;  this  the  virtue  of  hospi- 
tality ;  this  an  assemblage  of  sanctity  ;  deservedly,  therefore,  is 
this  the  maternal  name  of  the  mother  of  Christ." — Senn* 
cxlvi.  p,  209. 

St.  Proclus,  G.  0. — ^The  addresses,  to  the  blessed  Virgin,  of 
this  patriarch  of  Constantinople,  would  fill  a  goodly  pamphlet 
The  following  extracts  will,  perhaps,  suffice  to  show  their  cha- 
racter :  "  The  holy  mother  of  God,  the  Virgin  Mary,  has,  on 
this  occasion,  called  us  here  together ;  she,  that  spotless  trea- 
sury of  virginity ;  that  spiritual  paradise  of  the  second  Adam, 
the  virgin  and  heaven,  God's  only  bridge  to  men."  * — Or.  i.p. 
614,  t  ix.  OaUand. 

^^  I  home  locked^  and  behold  a  eamdleetick  aU  of  gold  {Zaeh. 
iv.  2).  What  then  is  that  oandleetick  f  Holy  Mary  .  .  .  and 
86  the  candlestick  is  not  itself  the  cause  of  light,  but  the  sup- 
porter of  light,  so  that  virgin  is  not  herself  God,  but  Gk)d's 
temple."— iWrf.  Or.  ii.  p.  623. 

"  O  virgin  that  didst  open  Paradise  to  Adam ; "  yea,  rather 
that  art  more  glorious  than  Paradise,  for  that  was  a  place 
cultivated  by  God,  whereas  she  cultivated  God  Himself  in  the 
flesh."— 7&.  Or.iy.p.  626. 

>  'Hjioyv  ^^ov  Kftoi  dvBpaaieovi  ye<pvpa. 

'^  itapBivoi  dvoi^aea  rip  ^A^dfi  r6r  leapaSn^or. 


400  INVOCATION  OF 

"  Though  all  the  festivals  in  memory  of  the  saints  are  won- 
derful, yet  is  there  nothing  that  equals  in  glory  this  present  fes- 
tival (of  the  Blessed  Virgin).  Abel  is  famed  on  account  of  his 
sacrifice ;  Enoch  is  commemorated  for  having  been  well-pleas- 
ing unto  GK>d;  Melchisedech  is  announced  as  God's  image 
.  .  .  but  nothing  is  so  great  as  Mary,  the  mother  of  God.  .  .  . 
There  is  then  nothing  in  life  such  as  Mary  is.  Bun  in  thought 
through  creation,  O  man,  and  see  if  there  be  any  thing  equal 
to,  or  greater  than,  that  holy  and  Virgin  mother  of  QtxL  Tra- 
verse the  earth ;  look  over  the  sea ;  examine  the  air ;  in  mind 
search  into  the  heavens ;  consider  all  the  invisible  powers,  and 
see  whether  there  is,  in  the  whole  of  creation,  another  marvel 
so  great.  The  heavens  indeed  %how  forth  the  glory  of  Ood  ; 
angels  minister  with  fear ;  archangels  adore  with  trembling ; 
the  cherubim  unable  to  bear  (the  glory)  tremble ;  the  seraphim 
fluttering  round  approach  not;  .  .  .  sum  up  all  things  the 
most  marvellous,  and  wonder  at  the  superiority  of  the  Virgin, 
that  Him  whom  all  creation  hymns  the  praises  of  with  fear 
and  trembling,  she  alone  has,  in  a  manner  ineffable,  received 
into  her  chamber.  Blessed  through  her  are  all  women.  The 
female  sex  is  no  longer  an  execration;  for  it  has  obtained 
whereby  it  shall  surpass  even  angels  in  glory.  Eve  has  been 
healed  .  .  .  and  the  Mary  is  also  venerated  (adored),'  because 
she  has  become  mother  and  servant,  and  cloud,  and  chamber, 
and  ark  of  the  Lord.  .  .  .  For  this  cause,  let  us  say  to  her, 
Bleeeed  art  thou  amongst  women^  who  alone  hast  healed  the 
grief  of  Eve,  who  alone  hast  wiped  away  the  tears  of  the  (sor- 
rowing) Eve ;  who  alone  hast  borne  the  world's  price."— /Jirf. 
Or.  V.  jf>p.  629-31.  Besides  the  above  brief  extracts  from 
whole  columns,  and  discourses  of  a  similar  character,  see  espe- 
cially Or.  vi.  jpp.  645-46,  which  concludes  as  follows :  "  Mary 
is  the  virgin's  glory  ;  the  mother's  boast ;  the  support  of  be- 
lievers ;  •  the  Church's  diadem ;  the  express  image  of  ortho- 
doxy ;  piety's  seal  .  .  .  the  muniment  of  righteousness ;  the 
dwelling-place  of  the  Holy  Trinity." 

*  Ilpodxvyelrat  xai  ^  Mapia,  «  T^v  xt^vfor  vo  6TffpiyfiCL 


ANQELS  AND  SAINTS.  401 

Philo  op  Oarpasixtm,  G.  C. — "/  have  ac^wed  youy  O 
domghi&rs  of  Jerusalem^  by  ths  power  cmd  virtues  ofthefidA^ 
thai,  ye  stir  not  up,  nor  waken  the  beloved^  till  she  please.  He 
calls  the  souls  of  the  holy  prophets,  and  Apostles,  the  daugh- 
ters of  Jerusalem.  He  adjures  those  souls,  by  the  powers  and 
virtues  of  the  field,  [the  power,  that  is,  of  the  only-begotten, 
in  the  miracles  which  He  performed  in  this  world,  for  The 
field  is  the  worlds  as  the  Lord  declares]  to  waken  the  love  of 
the  bridegroom  in  her  regard,  by,  at  times,  offering  up  prayers 
for  her,  and,  at  times,  by  disposing  within  her  what  is  pleasing 
unto  Him." — Enarr.  in  Card.  Camiic.  p.  735,  t.  ix.  GdUa/nd.^ 

St.  Leo  L,  Pope,  L.  C. — "  Let  us,  therefore,  fast  on  Wed- 
nesday and  Friday,  but  on  Saturday  we  shall  celebrate  a  vigil 
at  the  (basilica)  of  the  blessed  Apostle  Peter,  who  will  vouch- 
safe, by  his  own  prayers,  to  aid  our  prayers,'  and  fasts,  and 
alms,  through  our  Lord  Jesus  Christ." — T.  i.  Serm.  xii.  De 
Jejun.  dec.  7nens.  i.  p.  43. 

"  Form  friendships  with  the  holy  angels ;  enter  into  the  city 
of  God,  of  which  the  possession  is  promised  unto  us ;  and  be 

*  There  are  some  very  emphatic  notices  of  the  Blessed  Virgin  in  Sedulius. 
Thus,  in  his  Carm.  Poach.  I.  ii.  30-1,  p.  543,  CMland.  t.  ix.:  '•By  the  sa- 
cred Virgin  Mary's  springing  from  the  root  of  Eve,  a  new  virgin  would  ex- 
piate the  crime  of  the  former  virgin  (virginis  antique  facinus  nova  virgo 
piaret)."  The  hymn,  •*  Solve  Saneta  JPoreJis"  is  extracted  from  the  same 
page,  V.  63-9.  See  also  Ht/mn  1,  where  the  evils  narrated  in  the  old  law  are 
shown  to  have  been  repaired  in  the  new.     Thus : — 

**  Sola  fuit  mulier,  patuit  qusB  janua  leto. 
Ex  qua  vita  redit,  sola  fuit  mulier." 

^GoUcmd.  t.  ix.  jp.  561. 

'  Qui  et  orationes  .  .  .  nostras  precibus  snis  dignabitur  adjnvare.  The 
same  directions  for  the  fasts  and  vigils  are  followed  in  seven  of  the  ten  ser- 
mons which  come  after  the  one  cited  in  the  text,  by  a  similar  reference  to 
St.  Peter.  Thus,  '*  by  whose  merits  pleading  for  us,  we  may  be  able  to  ob- 
tain what  we  ask  for." — Serm.  xiii.  p.  44.  "Aided  by  his  prayers,  may  wo 
in  all  things  deserve  the  mercy  of  God." — Serm,  xv.  p.  47.  **  Who,  as  we 
experience  and  believe,  extends  his  pastoral  watchfulness  over  the  sheep 
entrusted  to  him  by  the  Lord ;  and  will  obtain,  by  his  prayers,  that  the 
Church  of  Ood,  which  was  established  by  his  preaching,  be  free  from  all 
errors,  through  Christ  our  Lord." — Serm,  xvi.  p,  51.  **By  whose  prayers 
may  the  divine  protection  be  obtained  for  us  in  all  things,  through  Christ 
our  Lord." — Serm.  xvii.  The  nineteenth  sermon  ends  exactly  with  the 
words  quoted  in  the  text 


402  iirsrocATioN  op 

assodated  with  patriarchs,  prophets,  Apostles,  and  martyrs. 
Let  trhat  rejoiees  them,  rejoice  you.  Let  their  riches  be  the 
object  of  your  desires,  and  by  a  wholesome  emulation  solicit 
their  suffrages.'  For  with  those  with  whom  we  shall  have 
had  a  fellowship  of  devotion,  shall  we  have  a  participation  of 
dignity." — S&nno  xxxv.  {In  Epiph.  Solemn,  v.)  e.  iv.  p.  131. 

**  Ae,  in  His  saints,  God  Himself  is  honored,  Himself  loved,* 
so,  in  the  poor,  is  He  fed,  is  He  clothed."— )6fer»M?  Ixx.  {De 
Pass.  Dom.  xix.),  c.  v.  p.  275. 

"  On  Wednesday  and  Friday  let  us  fast,  but  on  Saturday 
celebrate  a  vigil  at  the  blessed  Apostle  Peter's,  the  same  being 
a  patron  (or,  pleading)  to  our  prayers,"  that  in  all  things  we 
may  merit  to  obtain  the  mercy  of  God,  through  our  Lord 
Jesus  Christ." — T.  i.  Sermo  Ixxvi.  {De  Pentecost  ii.),  c.  ix. 
p.  309. 

"  As  we  ourselves  have  experienced,  and  our  fathers  have 
proved,  we  believe  and  confide,  amidst  all  the  labors  of  this 
life,  that  we  shall  always  be  aided  to  obtain  the  mercy  of  God 
by  the  prayers  of  these  (our)  special  patrons,  that  as  much  aa 
we  are  weighed  down  by  our  own  sins,  so  much  may  we  be 
raised  up  by  the  merits  of  these  Apostles."  * — T.  i.  Sermo 
Ixxxii.  in  Natali  App.  Petri  et  Paul%  pp.  326-27. 

"  Let  us  avail  ourselves  of  the  lenity  of  Him  who  spares  us, 
that  blessed  Peter  and  all  the  saints  who  have  always  been 
present  unto  us  in  our  many  tribulations,  may  vouchsafe  to 
aid,  in  the  presence  of  a  merciful  God,  our  supplications  for 

'  Ipsorum  arabite  suffragia, 

*  In  Sanctis  suis  ipse  bonoratur,  ipse  diligitnr. 

*  Patrocinante  eodem  orationibus  nostris,  at.  So»  again,  at  the  close  of 
the  next  sermon,  "by  whose  (Peter's)  prayers  we  confide  that  we  be  freed 
<cuj us  no6  orationibus  .  .  .  con  fidimus  liberari)  from  spiritual  enemies,  and 
from  carnal  foes,  through  Jesns  Christ"  {p.  816);  and  again  (JSerm.  Ixxxi. 
infinst  De  Jejun.  Pisnt.  iv.  p.  320):  **By  whose  merits  and  prayers  we  be- 
lieve that  we  shall  so  in  all  things  be  aided  (cujns  mentis  et  orationibus  ita 
nos  per  omnia  eredimus  adjuvandos),  as  that  the  mercy  of  God  will  be  at* 
tendant  on  both  our  fasts  and  prayers,  through  Christ  our  Lord.'' 

*  Nos  expert!  sumas,  et  nostri  probavere  majores,  eredimus  atqae  confi* 
dimus  ...  ad  obtinendam  miserioordiam  Dei,  semper  nos  specialium  pa- 
tronorum  orationibus  adjuvandos  .  .  .  tantum  apostolicis  meritiaerigamur. 


ANGELS  AND  SAINTS.  403 

you,  through  Christ  our  Lord." — lb.  Bemio  Ixxxiv.  in  Octav. 
Ajfp.  PetT.  etPmd.p.  377. 

"Let  us,  therefore,  rejoice  with  a  spiritual  joy,  and  at  the 
thrice  happy  end  of  this  illustrious  man  (St  Lawrence),  let 
us  glory  in  the  Lord,  who  is  wonderful  in  His  saints,  in  whom 
He  has  set  up  for  us  both  a  protection  and  an  example/  .  .  . 
As  much  SB  Jerusalem  was  made  glorious  by  Stephen,  so  is 
Home  made  illustrious  by  Lawrence,  by  whose  prayer  and 
patronage  we  confide  that  we  are  aided  without  ceasing,*  that 
whereas  oU  men^  as  the  Apostle  says,  wJio  wish  to  live  godly 
in  Christ  swffer  "persecution  (1  Tim.  iii.),  we  may  be  strength- 
ened in  the^pirit  of  charity,  and  by  the  perseverance  of  a  con- 
stant faith  be  fortified  to  overcome  all  temptations  through 
Jesus  Christ." — Ih,  Serm.  bcxxv.  {In  Natal,  S,  Zaitrent)  c. 
vv.pp.  339-40.  Every  sermon  of  St.  Leo's  from  the  above  to 
Serm,  xciv.,  with  but  two  exceptions,  concludes  with  an  as- 
sertion of  the  aid  looked  for  from  St.  Peter's  prayers  and 
merits.  As  the  language  is  similar  to  that  of  which  specimens 
have  been  already  given  it  need  not  be  repeated.  See  Serm. 
Ixxxvi.  p.  34 ;  Ixxxviii.  jp.  347 ;  xc  p.  354 ;  xcii.  361 ;  xciv. 
p.  365.  See  also  the  extracts  from  jT,  i.  Serm,  iv.,  under 
^^  Primacy  of  St.  Peter^^^  and  Serm,  iii.,  given  under  ^^  Prir 
macy  of  Successors^ 

Council  of  Chalobdon,  G.  C. — "  Cecropius,  bishop  of  8e- 
bastopolis,  said :  '  Seest  thou,  my  lord  Stephen,  how  powerful 
are  Flavian,  and  the  emperor,  even  after  death  ? '  All  the 
most  reverend  bishops  and  the  clergy  of  Constantinople  said, 
*This  is  the  truth;  we  all  say  the  same;  everlasting  (be)  the 
memory  of  Flavian ; .  .  .  Flavian  after  death  lives ;  the  martyr 
will  pray  for  us.'  "  * — Actio  xi.  cci.  698,  t  iv.  Lahhe. 

Certain  bishops  of  the  province  of  Europe  write  to  the  em- 
peror Leo,  and  having  described  the  martyrdom  of  St.  Prote- 
rius,  they  say :  "  We  place  the  most  holy  Proterius  in  the  order 

>  In  quibus  nobis  et  pnesidium  constitnit  et  exemplum. 

'  Cujus  oratione  et  patroolnio  adjuTari  nos  sine  cessatione  confidimns. 


404  INVOCATION  OF 

and  choir  of  holy  martyrs,  and  we  pray  that,  by  his  interces- 
sions, God  may  be  propitious  and  merciful  to  us." — Ejp,  ad 
Leon.  P.  iii.  Con,  Chal^p,  907,  t.  iv.  Lahbe. 

SozoMEN,  G.  C. — The  emperor  (Theodosius)  is  said,  "  Upon 
leaving  Constantinople,  on  reaching  the  seventh  mile-stone,  to 
have  prayed  to  God,  in  the  church  which  he  had  built  there 
in  honor  of  John  the  Baptist,  and  to  have  begged  that  the 
issue  of  the  war  might  be  favorable  to  himself  and  his  army, 
and  the  Romans  generally  ;  and  that  he  invoked  the  Baptist 
to  be  his  helper  (fellow-soldier)."' — Hist  Ecd.  L,  vii.  <?. 
xxiv.  p,  314. 

St.  Valerian,  L.  C. — "  If  there  be  any  one  amongst  you 
who  seeks  sedulously  for  consolation  from  Christ,  let  him  by 
alms  dry  up  the  tears  of  others,  and  sedulously  commend  his 
own  tears  to  this  patron,  in  honor  of  whom  we  have  met  to- 
gether,' and  let  him  recommend  himself  by  a  numerous  patron- 
age, in  order  that  he  may  the  more  easily  obtain  whatever 
things  he  may  suggest  to  the  Lord  for  his  own  benefit.  We 
must  at  all  times  present  ourselves  before  the  friends  of  God, 
and  be  of  service  to  our  neighbors,  and  petition  without  ceas- 
ing, that  we  may  be  able  to  obtain  the  aid  (suffrage)  of  a  holy 
intercession.  What  chance  of  pardon  will  there  be  from  the 
just  Judge,  if  thou  knowest  not  how  to  supplicate  the  King's 
friends?  Finally,  notice  the  order  pursued  in  the  ways  of  the 
world,  and  you  will  understand  what  care  should  be  yours  in 
the  matter  of  paying  attention  to  the  saints."  There  is  no 
doubt  that  unless  his  mind,  who  watches  over  the  chief  gov- 
ernor's house,  be  made  favorable  to  you,  it  is  not  easy  to  ar- 
rive at  the  friendship  of  the  higher  power.  The  aid  of  patrons 
is  to  be  sedulously  sought  after,  patrons  who  alone  know  how 

>  2vjii/Liaxoy  avT<S  ^TCixaXedadBat  toy  BanTt6T7fr,  Socrates  notices 
that  Julian,  "having  observed  that  those  who  had  been  martyred  were 
honored  by  Christians,  and  knowing  that  many  were  ardently  xealous  to  be 
martyred,  he  turned  to  another  course,  as  even  hereby  to  avenge  himself 
on  the  Christians." — H,  E,  I,  iii.  c,  xii.  p.  187. 

'  Lacrymas  suas  huic  in  cujus  honore  convenimoSy  patrono  commendet. 

*  Circa  obsequia  sanctorum. 


ANGELS  AND  SAINTS.  405 

to  be  able  to  appease  the  mind  of  the  angry  lord,  and  to 
temper  his  wrath.  In  a  great  house,  therefore,  there  is  al- 
ways, after  the  master,  a  second  rank  of  friends.  They  are 
the  only  ones  through  whom  there  is  furnished  at  once  an  op- 
portunity of  making  known  (our  wishes)  to  the  lord,  and  an 
easy  access  is  afforded  to  obtain  them.'  The  memory,  therefore, 
of  the  saints  is  to  be  cultivated  by  us  with  peculiar  veneration, 
in  order  that  they  may  open  the  gate  of  salvation,"  and  may 
cause  the  desires  of  our  lowliness  to  come  to  the  knowledge 
of  the  Lord.  For  it  is  a  great  part  of  safety,  to  have  had,  in 
matters  of  difficulty,  aid  (suffrage)  from  the  house  of  the  King. 
For  the  odium  of  crime  is  in  some  way  lessened,  when  the 
guilty  person  has  begun  to  belong  to  the  friends  of  the  royal 
household."  Thus  does  a  man  pass  through  life  without  danger 
if  there  be  some  one  to  excuse  before  the  Lord  the  negligence 
of  the  sinner.  But  there  is  no  one  who  has  not  need,  even  in 
the  most  perfect  security,  of  the  aid  (suflFrage)  of  one  more 
powerful  than  himself.  For,  although  a  tried  faith  may  sanc- 
tify some  few  so  as  to  be  in  that  number,  yet  is  there  need  of 
some  one  to  recommend  that  faith  itself  to  the  Lord,  by  sup- 
pliant intercession.*  For  neither  will  you  find  one  so  strong 
as  not  to  need  the  help  of  a  stronger." — Horn.  xv.  p.  147,  jT. 
X,  OaUand, 

"  Neither  have  we  to  seek  for  a  person  to  imitate.  Lo,  even 
under  our  own  eyes,  there  is  one  who  daily  excites  us  by  his 
salutary  example,  and  who,  with  fatherly  affection,  invites  us 
to  share  in  his  holiness.  It  is  easy  for  you,  therefore,  to  under- 
stand what  things  are  worthy  of  the  kingdom  of  heaven,  see- 
ing that  you  have  one  whom  you  may  daily  f oUow,  and  whom 

'  Soli  snnt  per  qiios  apud  Dominnm  et  suggerendi  liber  locus,  et  impe- 
trandi  facilis  pnebeatur  accessus. 

*  Peculiari  itaque  reiieratione  ezcolenda  nobis  est  memoria  sanctorum, 
at  januam  salntis  aperiant. 

*  Magna  enim  securitatis  est  portio,  in  rebus  asperis,  de  dome  regis 
habuisse  suffraginm.  Nam  decrescit  quodammodo  inyidia  criminis,  ubi  reus 
ad  amicitias  regalis  familiie  ooeperit  pertinere. 

^  Opus  tamen  est  at  sit  qui  ipsam  fidem  Domino  sapplici  intercessione 
''  commendet. 


406  INVOCATION  OF 

it  is  your  duty  to  imitate.  Direct  your  attention  to  the  earn- 
estness of  love  towards  the  saints  which  we  behold  flourishing 
in  other  lands, — ^a  love  even  exceeding  their  zeal  for  commerce 
with  other  nations, — and  you  will  understand  how  much  God 
has  done  for  us ;  in  that,  amongst  the  other  nations,  wliich  He 
has,  in  His  desire  to  save,  regarded,  He  has  bedewed  these  dis- 
tricts of  ours  with  the  martyr's  blood.  Seek,  and  you  will 
find,  how  earnestly  well  nigh  the  whole  world  seeks  for  these 
aids  (patronages)  to  holiness,  even  so  as,  with  emulous  eager- 
ness, and  frequent  proofs  of  affection  (or,  solemnities),  to  be 
continually  honoring  the  merits  of  virtues  so  eminent/  You 
understand,  then,  witliout  difficulty,  what  special  care  should 
be  ours  in  each  recurring  festival  of  the  martyrs,  whereas  you 
even  see  persons  from  strange  lands  hasten  hither,  moved  by 
the  love  of  a  devout  mind ;  and,  according  as  tlie  case  may 
require,  supplicating  the  help  (solaces)  of  tlie  holy  martyr." " 
— Ilom,  xvi.  Ds  Bono  Martyr,  p,  147,  L  x.  OaUand, 

"  It  behooves  us,  therefore,  to  recommend  ourselves  to  this 
patron  by  frequent  offices,  inasmuch  as  he  watches  for  us  as 
our  peculiar  intercessor  with  the  Lord,  and  under  favor  of  hia 
dignity  he  commends  our  life.  But  there  is  nothing  which  a 
man,  placed  in  what  strait  soever  he  may  be,  may  not  obtain, 
if  he  cease  not  to  supplicate  the  friends  of  the  mightiest  of 
kings."  Cast  your  eyes  on  the  ardor  of  those  who,  athirst,  seek 
for  waters  from  others'  fountains ;  that  is,  who,  through  reli- 
gious zeal,  seek,  over  the  wide  extent  of  earth,  after  the  holy 
and  venerable  relics  of  martyrs,  and  honor  with  special  services 
the  merits  of  virtues  that  have  spread  over  the  whole  world ; 
and  thus  will  you  understand  in  what  honor  he  is  to  be  held 

1  Quam  ambitiose  totus  pene  orbis  expetat  patrocinia  sanctitatis  ;  ita 
ut  tantarum  virtutum  merita  certantibus  votis  ac  frequentibus  jugiter  prosa* 
quantur  officiis. 

'  Et  prout  causa  requirit,  saucti  martyris  solatia  postulare. 

'jDportet  •  .  .  ut  nos  huio  patrono  frequentibus  insinuemns  offiexis, 
quatdtus  pro  nobis  apud  Domiaum  peculiaris  interoessor  inyigelet,  et  Titam 
nostram  dignationis  su»  f  avore  commendet.  Nihil  autem  eat  quod  noQ  poa* 
sit  homo  in  qualibet  necessitate  positus  obtinere^  si  amiois  sumini  imperatoria 
non  desinat  supplicare. 


ANGELS  AND  SAINTS.  40^ 

by  ns,  he  who,  victorious  in  his  heavenly  conflict,  watered 
this  place  with  his  blood.  For  we  see  the  wounds  of  his 
mangled  body  distributed  everywhere  over  difiEerent  and  far 
distant  lands,  and  the  precious  memorials  of  his  wounds  borne 
emulously  over  the  whole  world ;  in  such  manner  that  they, 
to  whom  are  entrusted  but  the  bare  tokens  of  their  martyrdom, 
display  no  less  zeal  towards  the  saints.'  That  patronage,  there- 
fore, which  faith  has  secured  for  others,  the  Lord  of  Majesty 
has,  of  His  own  bounty,  placed  before  our  eyes.  We  have  not, 
then,  to  seek  far  for  one  whom  we  may  follow.  •  .  .  Let  us, 
then,  my  beloved,  daily  supplicate  with  tears^  this  teacher  of 
virtues." ' — Horn,  xvii  n.  3-4,  t.  x.  Galland.p.  149. 

St.  Avrrus,  L.  C, — "  Let,  therefore,  our  Michael  (the  arch- 
angel) be  present  to  us,  summoned  hither  by  the  sincerity  of 
our  desire,  by  the  beauty  of  the  place,  by  the  devotion  of  the 
people,  and  by  bestowing  great  gifts,  by  obtaining  the  greats 
est,"  let  him  draw  down  hither  with  him  the  visible  presence 
of  that  Divinity  which  ever  glorifies  him." — Fragm.  vi.  In, 
Dedic,  Ecd,  Arch.  Mich,  p.  757,  t  x.  QdUomd, 

St.  NiLtJs,  G.  C. — ^He  narrates  a  miracle,  "  One  out  of  the 
ten  thousand  performed  by  our  martyr  Plato,  not  only  in  our 
own  country,  "but  also  in  every  city  and  village,  in  favor  of 
those  who  petition  God  through  him  who  is  most  ready  to  be- 
stow the  favor,  and  mtoifests  an  admirable  power."  [Certain 
robbers  made  an  attack  on  the  monks  who  dwelt  on  Mount 
Sinai,  and  carried  off  the  son  of  one  of  those  monks] :  "  The 
aged  father,  who  lay  alone  concealed  in  a  secret  cavern,  was 
overwhelmed  with  grief,  unable  to  bear  the  privation  of  his 
son,  beloved  of  God,  and  he  supplicated  Christ  our  Lord, 
through  his  countryman  the  martyr  Plato,  to  have  mercy  on 
him.  His  son  also,  bound  in  captivity,  invokes  God  through 
the  same  most  holy  martyr,  to  have  pity  on  him,  and  to  per- 

^  Ita  ut  non  minor  sit  illis  sanctorum  cura  (are  not  less  cared  for  by  the 
saints),  quibus  sola  martyrii  creduntur  indicia. 

'Huic  .  .  .  virtatnm  magistro  profnsis  in  diem  lacrymis  (with  tears 
daily  shed  to  this  teacher  of  virtues)  snpplicemus. 

s  Conferendo  magna,  maxima  obtinendo. 


408  INVOCATION  OF 

form  a  miracle."  [He  then  narrates  the  manner  of  the  boy^s 
delivery,  and  the  appearance  of  the  saint  to  him,  whom  he 
knew  '^  from  having  often  seen  the  likeness  of  the  saint  npon 
the  images."] — L.  iv.  Ep,  Ixii/ 

^'  Know  that  the  holy  angels  move  us  to  prayer,  and  stand 
by  us,  both  rejoicing  and  praying  for  us.  If  then  we  shall  be 
negligent,  and  admit  contrary  thoughts,  we  irritate  them  ex- 
ceedingly, for  that  they  strive  so  much  for  us,  but  we  are  not 
even  willing  to  implore  God  for  ourselves ;  but  despising  their 
ministry  and  their  God,  and  abandoning  the  Lord,  we  are 
found  with  unclean  demons." — Trax^i.  De  Oral.  c.  Ixxxi.^.  496. 

Liturgy  of  St.  Basil. — "  Now,  O  Lord,  by  the  command 
of  thine  only-begotten  Son,  we  communicate  with  the  memory 
of  Thy  saints,  who  have  pleased  Thee  from  the  beginning,  of 
our  holy  fathers,  patriarchs,  prophets,  etc.,  but  especially  and 
chiefly  of  the  holy  and  glorious  ever-virgin  mother  of  God, 
holy  Mary,  of  St.  John  the  Baptist,  ...  of  the  saint  whose 
memory  we  celebrate  this  day,  and  of  the  whole  choir  of  Thy 
saints,  by  whose  prayers  and  supplications  have  mercy  on  us 
all,  and  deliver  us  for  the  sake  of  Thy  holy  name  which  is  in- 
voked upon  us." — Renaud.  t.  i.  y.  18.  A  similar  prayer,  al- 
most word  for  word,  is  found  in  the  Coptic  Liturgy  of  St. 
Gregory y  lb,  pp.  33-4,  and  in  the  Alexamdria/n  Liturgy  of  St, 
Basils  Jh.pp.  71-2 ;  and  again  in  that  of  St.  Gregory ^  lb.  p. 
112. 

'  In  the  Coptic  Liturgy  of  St.  Cyril,  after  a  similar  commu- 
nication, the  address  to  the  saints  is  varied  as  follows :  "  And 

'  This  epistle,  and  the  one  alreac^y  cited  under  '*  Images,**  are  quoted, 
as  tlie  editor  remarks,  by  the  second  Council  of  Nicasa,  Act.  iv.  Earlier  ia 
the  same  volume  we  have  the  following  :  "  Woe  to  thy  soul  and  life,  thou 
inhuman  and  senseless  man  I  For  thou  knowest  not,  that  U  is  hard  for 
thee  to  hick  against  the  goody  and  to  dare  to  lift  up  thy  hand  against  God. 
For  the  injury  done  to  the  saints  is  entirely  against  God.  [He  then  de- 
scribes the  violence  used  by  the  ex-governor,  Taurlanus,  against  certain 
persons  who  had  fled  for  sanctuary  to  the  chapel  dedicated  to  the  memory 
of  the  martyr  Plato.]" — L,  ii.  Ep,  clxxviii.  "  As  the  angels  of  God  re- 
joice when  we  do  penitence,  and  turn  to  salvation,  so  again  do  they  grieve 
and  mourn  when  they  perceive  us  serving  willingly  the  demons  by  our  sins." 
— Zr.  iv.  Ep,  xiii.  p.  469. 


ANGELS  AND  SAINTS.  409 

we,  O  Lord,  are  not  worthy  to  pray  for  those  saints ;  bnt  see- 
ing that  they  stand  before  the  throne  of  thine  only-begotten 
Son,  let  them  intercede  in  onr  stead  for  our  poverty  and  weak- 
ness. Forgive  our  sins  for  the  sake  of  their  prayers,  and  of 
Thy  blessed  name  which  is  invoked  upon  us." — lb.  p.  42.  See 
also  the  OaUiccm  Liti^fft/ under  ^^Purgaiory^^  p,  205,  vol.  iii. 

£oMAN  LiTUBGY. — "  Communicatiug  (with)  and  venerating 
the  memory,  in  the  first  place,  of  the  glorious  ever- virgin  Mary, 
mother  of  God  and  of  our  Lord  Jesus  Christ,  as  also  of  Thy 
blessed  apostles  and  martyrs,  Peter  and  Paul,  Andrew,  .  .  . 
Linus,  Cletus,  Clement,  Xystus,  Cornelius  .  .  .  and  of  all  Thy 
saints ;  through  whose  merits  and  prayers  grant  that  we  may  be 
in  all  things  defended  by  the  help  of  Thy  protection.  Through 
the  same  Christ  our  Lord."  "  Also  to  us  sinners.  Thy  servants,' 
who  trust  in  the  multitude  of  Thy  mercies,  vouchsafe  to  grant 
some  part  and  fellowship  with  Thy  holy  apostles  and  martyrs ; 
with  John,  Stephen,  Matthias,  Barnabas,  Ignatius  .  .  .  and 
with  all  Thy  saints ;  into  whose  company  do  Thou  admit  us, 
we  beseech  Thee,  not  weighing  our  merits,  but  bestowing 
pardon.     Through  Christ  our  Lord." 

It  has  been  asserted  that  these  and  similar  prayers  to  the 
saints  which  occur  in  all,  or  almost  all  the  liturgies,  are  addi- 
tions of  a  later  date ;  but  this  is  so  far  from  being  the  case, 
that  it  is  one  essential  proof  of  their  genuineness  and  anti- 
quity, as  is  manifest  from  the  testimony  of  St.  Cyril  of  Jeru- 
salem, who,  explaining  the  litui^,  in  his  fifth  Mystagogic 
Catechism  says,  "  We  then  commemorate  also  those  who  have 
fallen  asleep  before  us,  first,  patriarchs,  prophets,  apostles, 
martyrs,  that  God,  by  their  prayers  and  intercessions,  may  re- 
ceive our  petitions."  See  the  extract  under  this  section.  Simi- 
lar testimony  is  furnished  by  St.  J.  Chrysostom,  St.  Augus- 
tine, and  other  fathers,  as  will  have  been  observed,  in  the  ex- 
tracts from  their  works,  in  this  same  section.  See  other  pas- 
sages in  the  liturgies,  as  Liturgy  of  Jemaaiem^  Renavd.  t  ii. 
p.  36  ;  Liturgy  of  NestoriuSj  lb,  j>.  635 ;  Coptic  Liturgy  of 
St.  OyrayIb.t.i.p.8S. 


410  PRECEPTS  OP  THE  CHUECH. 

Cou:;oiL  of  Trknt. — "  The  holy  synod  charges  all  bifihope, 
and  others  who  bear  the  office  and  charge  of  teaching,  that,  in 
accordance  with  the  practice  of  the  Catholic  and  Apostolic 
Church,  received  from  the  primeval  times  of  the  Christian  re- 
ligion, and  the  consent  of  holy  fathers,  and  the  decrees  of  sa- 
cred councils,  they  in  a  special  mann^  diligently  instruct  the 
faithful  regarding  the  intercession  and  invocation  of  saints,  the 
honor  due  to  relics,  and  the  lawful  use  of  images ;  teaching 
them,  that  the  saints,  who  reign  with  Christ,  offer  up  to  God 
their  prayer  for  men ;  that  it  is  good  and  profitable  snppli- 
antly  to  invoke  them,  and  to  fly  to  their  prayers,  help  and  as- 
sistance for  the  obtaining  of  benefits  from  Gk>d  through  His 
Son  Jesus  Christ  our  Lord,  who  is  our  alone  Redeemer  and 
Saviour." — Sess.  xxv.  J)e  Invocaty  SS. 


PRECEPTS  OF  THE  CHURCH. 


PBOPOSmON. 

We  bdievs  thai  Christ  has  ffwen  to  the  pastors  of  His 
Church  ajH)tDer  to  maie laws  which  oR  thefaUhfyia/rehownd 
to  obey. 

SUKlFrUUE. 

See  the  texts  cited  under  "  Authority  of  the  Church^^  espe- 
cially Acts.  XV.  28-9,  41. 


THE  FATHERS. 


This  power  of  making  laws,  and  the  consequent  obligati<A 
of  submitting  to  them,  are  too  evident  to  require  any  proof 
from  the  declarations  of  the  fathers,  or  from  the  eoundls 
wherein  they  continually  exercised  that  power.  I  shall,  there- 
fore, only  observe,  that  when  the  Church  enacted  her  laws,  it 


THE  FAST  OP  LENT.  411 

was  not  BO  much  hw  design  to  lay  fwriher  hv/rdena  on  the 
faithful,  as  to  prescribe  the  means  whereby  the  commands  of 
God  might  be  more  exactly  fulfilled.  Thus  God  commands 
that  the  seventh  day  be  kept  holy ;  the  Church  not  merely  de- 
fines that  day,  but  directs  that,  on  this  day,  the  faithful  shall 
assist  at  the  sacrifice  of  the  altar,  as  being  the  act  of  religion 
most  grateful  to  heaven.  God  commands  all  sinners  to  repent^ 
and  He  commands  them,  if  they  would  have  life  in  them,  to 
eat  the  flesh  of  the  Son  of  man^  and  drink  His  hlood;  the 
Ohurch  directs  that  we  confess  our  sins,  at  least  once  a  year, 
and  that,  at  Easter,  we  receive  the  holy  communion.  God 
commands  that  we  mortify  the  deeds  of  the  fleshy  that  we 
chastise  the  body ;  and  our  Saviour  declares  that  when  the 
hridegroom  is  taken  away  then  shall  they  fast,  while  St.  Paul 
tells  us  that  he  chastised  his  body,  and  brought  it  under  sub- 
jection.  The  Church,  that  we  may  comply  with  this,  ap- 
points certain  times  and  days  to  be  devoted  to  abstinence  and 
fasting.  So  of  the  other  precepts  of  the  Church,  which  all 
seem  to  have  a  direct  reference  to  some  previously-enjoined 
law  of  Qt)d,  the  observance  of  which  they  are  designed  to  en- 
force, to  facilitate,  or  to  perfect.  Such  likewise  are  the  laws 
relating  to  certain  impediments  of  matrimony,  or  irregularities 
in  the  qualifications  for  holy  orders ;  the  design  of  which  is  to 
enforce  the  purity  and  decorum  of  the  sacramental  institutions. 
In  this,  view,  the  precepts  of  the  Church  are  no  burdens^  nor 
meant  to  be ;  but  are  means,  devised  in  wisdom  and  kindness, 
for  our  greater  sanctification. 


THE  FAST  OF  LENT. 


Catholics  observe  the  fast  of  Lent,  as  a  primitive  institution, 
coming  down  to  them,  by  an  uninterrupted  tradition  from  the 
apostolic  ages. 


412  FAST  OF  LENT. 

THE  FATHERS. 


OENTUKY   n. 

St.  Ikenjsus,  L.  C. — "  For  there  is  a  controversy  not  only 
about  the  day  (Easter),  but  also  about  the  form  itself  of  the 
fast.  For  some  think  they  ought  to  fast  one  day ;  others,  two ; 
others,  more ;  and  others,  forty.*  They  also  compute  their 
day  including  the  hours  of  night  as  well  as  of  day.  And  this  di- 
versity, amongst  those  who  observe  the  fast,  has  not  now  arisen 
amongst  us,  but,  much  earlier,  amongst  our  predecessors ;  who, 
it  seems  likely,  not  preserving  the  custom  accurately,  estab- 
lished for  aftertimes  the  usage  which  arose  from  simplicity 
and  unskilf ulness.  And  yet  not  the  less  did  they  all  remain 
at  peace,  and  let  us  be  at  peace  with  each  other." — Fragm. 
Ep.  S.  Iren.  ad  Vict,  R.  P.  t  i.  p,  340,  {Ap.  Euaeb.  H.  E.  L 
V.  c.  xxiv.) 

Tektullian,  L.  C. — ^When  a  Montanist,  writing  against  the 
Catholics,  he  says :  "  They  indeed  think  those  days  limited  to 
fastings,  in  which  the  bridegroom  was  taken  away,  and  that 
these  are  the  only  legitimate  days  for  the  fasts  of  Christians ; 
the  legal  and  prophetic  ancient  observances  having  been  abol- 
ished."— DeJejtmiis,  n,  2yj>.  544.* 

GENTUBT  ni. 

Okigen,  G.  C. — "  We  have  the  days  of  Lent  consecrated  to 

1  So  Masauet  reads.  This  passage  has  been  discassed  by  the  crowd  of 
writers  who  have  treated  on  the  apostolicity  of  the  forty  days'  fast  of  Lent. 
The  difficulty  in  this  passage  is  to  know  whether  there  ought  to  be  a  full 
stop  after  reddapdxovTa  (forty),  or  whether  that  word  forms  part  of  the 
next  sentence ;  which  would  make  St.  Irenieus  say,  that  some  fasted  during 
a  day,  which  they  extended  to  forty  hours.  For  the  punctuation  adopted  by 
Massuet,  who  follows  Ruflnus,  see  in  locOf  T.  i.  S.  Iren.;  and  for  the  second 
mode  of  reading,  see  Yalesius,  in  his  note  in  loco,  Euseb,  E.  E.  I.  ▼.  c.  xxiv. 

•  The  fasts  mentioned  by  Tertullian,  in  yarions  parts  of  his  works,  are 
the  following: — 1.  The  Paschal  Fast,  as  aboye.  3.  Stationary  Days,  yiz. 
Wednesday  and  Friday  in  every  week.  Cur  stationibus  quartam  et  aextam 
Sabbati  dicamus?— i5.  n.  14.  These  fasts  ended  at  three  o'clock  in  the 
afternoon. — 2h,  n.  10.  Xerophagim  (lb.  n.  2,  also  n.  16),  days  on  which  the 
food  seems  to  have  been  bread,  salt,  and  water.— 76.  n.  16.  See  also  Gon, 
Laod,  Can.  50. 


RAST  OF  LENT.  418 

fasts.'  '  We  hare  the  fomih  and  sixth  day  of  the  week,  on 
which  we  solemnly  fast.  It  is  undoubtedly  free  for  the  Chris- 
tian to  fast  at  all  times,  not  through  a  superstitious  observ- 
ance, but  from  tlie  virtue  of  sobriety.  For  how  is  chastity 
guarded  by  them  uncorrupted,  unless  it  be  supported  by  the 
stricter  aid  of  sobriety  t" — T.  iL  Horn.  xi.  m  LemL  n.2jj^ 
246. 

St.  bioKTffius  OF  Albxawdbia,  G.  C. — "  You  have  sent  to 
ask  me  at  what  hour  the  fast  of  Easter  ought  to  end ;  for 
you  observe  that  some  of  the  brethren  say  that  this  ought 
to  be  at  the  dawn  of  day,  whilst  others  contend  for  the  even- 
ing. For  the  brethren  at  Borne,  as  they  declare,  wait  until 
dawn ;  whilst  you  remark  that  those  about  you  (fix  the  time) 
earlier.  And  you  desire  me  to  state  the  exact,  and  fixed  time; 
a  task  which  is  difficult  and  slippery." — JPp.  ad  BasUidem^ 
jpp.  103-4. 

St.  Methodius,  G.  C. — ^Illustrating  the  words  of  St.  Paul, 
It  is  better  to  marry  than  to  iurrtj  he  says:  ^'  For,  as  if  one, 
on  the  days  of  Easter  and  of  fasting,  should  offer  food  to  a  per- 
son grievously  ill,  and,  on  account  of  his  illness,  order  him  to 
taste  of  what  was  set  before  him,  saying, '  It  would,  indeed, 
my  friend,  be  good  and  proper  that  you,  resolutely  persever- 
ing, even  as  we,  should  partake  of  the  same  things ;  for  it  is 
forbidden  on  this  day,  even  to  breathe  any  kind  of  food ;  but 
since,  having  been  seized  with  sickness,  you  are  oppressed  with 
weakness,  and  are  unable  to  support  the  fast,  granting  on  this 
account  indulgence,  we  advise  you  to  take  food,  for  fear  lest, 
through  your  illness,  being  unable  to  withstand  the  desire  for 
food,  you  die  outright' " — Conviv.Virff.  Or.  iiL  n.  12,  O^oi- 
land.  t.  iiL  jp.  691. 

OBNTUBY  IV.. 

St.  Athanasius,  G.  C. — "  These  thin^  were  done  during  the 
very  season  of  holy  Lent*  about  the  feast  of  Easter  when  the 

>  Habemns  quadragesinuD  dies  jejuniis  oonsecratos. 


414  FAST  OF  LENT. 

brethren  fasted." — J^.  Encyd.  ad  EpiscopoBj  n.  65,  jp.  302, 
T.V 

^^  The  Bjnaxes  were  appointed  to  be  celebrated  by  the  holy 
Apofitles :  the  W^ednesdaj  and  Friday  to  be  passed  in  fasting 
to  the  ninth  honr ;  since  at  the  dawn  of  the  Wednesday  the 
Lord  was  led  captive,  and  on  the  Friday  cmcified;  and  the 
Apostles  delivered  a  tradition  for  a  fast  to  be  held  on  these  days, 
that  saying  being  then  fulfilled,  Wlwn  the  bridegroom-  shaU  he 
taken  away  from  themy  then  shaU  they  fast  in  those  daya. 
And  not  that  we  may  return  thanks  to  Him  who  suffered  for 
us,  has  the  fast  been  enjoined  us,  but  that  we  may  confess  that 
the  passion  of  the  Lord,  which  He  endured  for  our  sakes,  is 
unto  our  salvation,  and  that  our  fasts  may  be  well-pleasing  un- 
to God  for  our  sins.  And  throughout  the  whole  year  the  fast 
is  observed  in  this  holy  and  Catholic  Church,  the  fast,  I  mean, 
on  the  Wednesday  and  Friday  unto  the  ninth  hour,  except 
•during  the  whole  Pentecost  of  fifty  days,  during  which  there 
are  no  genufiections,  neither  has  a  fast  been  prescribed." — 
Serm.  de  Fide^  t.  iii.  p,  15. 

St.  EpHKfiM  Sybus,  G.  C. — "  Observe  the  fast  of  forty  days, 
and  distribute  thy  bread  to  the  hungry." — T.  ii.  p.  2,  Syr. 
Serm.  Exeget  in  Prov.  v.  i.  p.  338. 

St.  Gregoky  op  Nyssa,  G.  C— "  These  were  the  days  of 
^eir  struggle.  This  the  introduction  to  Easter,  the  mystery 
.of  holy  Lent  (forty-days).  Forty  are  the  days  of  our  expia- 
tion;* forty  likewise  the  crowns  of  these  saints." — T,  iiL  in 
Quadr.  MoHyrea^  p.  511. 

<  St.  Peter  of  Alexandria  says:  "Let  no  one  blame  ns  because  we  keep 
the  fourth  and  sixth  days,  on  which  it  has  been  justly  ordered  us,  agreeably 
to  tradition,  also  to  fast."— Con.  xv.  j).  107,  t  iv.  OaUaruL  ;  also  in  JMbe,  t 
L  col  967. 

*  Teddapaxorra  i^tXad^ov  if^lr  ai  iifiipat.  In  the  sermon  en- 
titled "  In  Fri/ncipium  J^unii,'*  given  T,  ii.  p,  247,  and  again  in  the  Ap- 
fWhdix  to  Tol.  iii.  as  by  St  Gregory  of  Kyssa,  but  which,  according  to 
Photius,  is  by  St.  Asterius  of  Amasea,  Lent  is  several  times  named. 
«  Love  this  present  time,  and  with  gladness  enter  upon  holy  Lent,  as  being 
the  teacher  of  sobriety,  and  the  mother  of  wisdom,  and  the  nurse  of  the 
sons  of  God,  and  the  instructress  of  the  disorderly,  and  the  repose  of  souls, 
4Uid  the  settling  of  life,  and  peace  inviolate  and  unbroken."— T.  IL  p.  247. 


FAST  OP  LENT.  415 

St.  Basil,  G.  C. — ^^  Fasting  is  at  all  times  useful  to  those 
who  submit  to  it  from  choice  [for  no  injury  is  attempted  by 
the  evil  spirits  against  him  that  fasts,  and  the  guardian  angels 
of  our  lives  attend,  with  greater  fondness  for  their  task,  on 
those  who  have  by  fasting  purified  their  souls],  but  of  much 
more  avail  is  it  now,  when  the  fast  is  proclaimed  over  the 
whole  world.  And  there  is  no  island,  no  continent,  no  city, 
no  nation,  no  comer  of  the  earth  where  the  proclamation  of 
the  fast  is  not  heard.  But  soldiers  even,  and  travellers,  and 
mariners  and  merchants,  all  equally  both  hear,  and  give  heed 
to,  the  summons.  So  that  let  none  exclude  himself  from  the 
number  of  f  asters,  wherein  are  included  all  races  of  men,  and 
every  age  and  rank ;  angels  write  down  the  names  of  those 
who  are  fasting  in  every  church.'* — T.  ii.  P.  i.  Som.  ii.  de 
Jefun.  n.  2,  p.  15.* 

Theophilus  op  Alexajjtoeia,  Or.  C. — "  Let  us  not,  during 
the  days  of  Lent,*  sigh  after  the  wine  cup  as  the  luxurious  rich 
are  wont  to  do." — OaUand.  t.  vii.  Epist.  Fest.  n.  6,  p.  634. 

St.  Epiphaotus,  G.  0. — "'Neither,'  says  he  (A€rius),  *  is 
any  fasting  ordained.  For  these  things  are  Jewish,  and  under 
the  yoke  of  slavery.  And  if  I  choose  to  fast  at  all,  I  will  fix 
for  myself,  for  the  sake  of  liberty,  such  a  day  for  fasting  as 
pleases  me.'  Whence  amongst  them  they  affect  to  fast  esp^' 
cially  on  the  Lord's  day,  and  to  feast  on  Wednesdays  and  Fri- 
days. And  of ttimes  they  fast  on  a  Wednesday ;  not,  they  say, 
from  any  law,  but  of  their  own  choice.  Whilst,  on  the  days 
(before)  Easter,  wherein,  amongst  us,  are  lyings  on  the  ground, 
abstinence  from  carnal  pleasures,  and  endurance  of  pain,  dry 
foods,  prayers,  vigils,  and  fastings,  and  all  the  rest  of  holy 
sufferings  so  salutary  to  the  soul,  they,  from  an  early  hour  of 

"  Count  not  the  days  of  Lent,  like  a  lazy  hireling  who  looks  forward  to  the 
end  of  the  time  agreed  upon^P.  252).  I  yield  to  the  body  its  ten 
months  and  more  ;  let  it  grant  me  Iient,  and  the  whole  of  it,  that  I  may 
free  myself  for  a  while  from  the  mire.** — Jh,  p.  258. 

1  Gamier,  in  his  Preface  to  T.  ii.  P.  i.  a.  1,  throws  doubts  on  the  authen- 
ticity of  this  homily;  but  they  are  removed  by  Maran,  in  his  Preface  to  T. 
iii.  P.  i.  c.  48,  n.  1. 

*  Diebus  quadragesime.  ' 


416  VJiffT  OF  L6NT. 

the  day  are  feasting  on  flesh  ajid  wine,  distending  their  veins, 
and  they  shout  with  langhter,  ridicaling  those  who  go  through 
the  whole  worship  of  Easter." — Adv*  ITosdr^s.  (75),  ^.  907. 

'^  The  Church  has  the  custom  of  observing  in  fasting  the  forty 
days  before  the  week  of  the  holy  Passover,'  but  not  the  Sun- 
days even  during  Lent  The  six  days  of  the  Passover  all  the 
faithful  observe  with  dry  foods,'  I  mean  that  they  partake,  in 
the  evening,  of  bread  and  salt  and  water.  And  the  zealoua 
add  to  this  two,  three,  or  four  days  of  utter  abstinence  from 
food ;  and  some  even  so  pass  the  entire  six  days  until  cook* 
crowing  of  the  Lord's  day." — Ibid.  (JEaDpos.  Fid.)jp.  1105. 

St.  Ambbose,  L.  C.-*^^  We  fast  on  every  day  in  Lent,  except 
on  Saturdays  and  Sundays.  The*  Passover  of  the  Lord  termi- 
nates  this  fast  The  day  of  resurrection  arrives ;  the  elect  are 
baptized ;  they  come  to  the  altar,  receive  the  sacraments,  and 
satisfy  their  thirst  to  their  full  contentment  Deservedly  does 
each  one  say,  when  refreshed  with  the  spiritual  food  and  tha 
spiritual  drink.  Thou  hast  j>repared  a  table  htfore  me.  •  .  . 
And  thy  chalice  which  mebriateth  h(yw  goodly  is  t^." — T.  i.  J>e 
Mia  et  JejtmiOy  o.  x.  n.  34,  p.  645.  See  also  T.  iL  Epist.  il 
S.  ConatofUiOy  n.  27,^.  761. 

TioHONius  Afsb,'  L.  C. — "  Of  forty  days  was  the  fast  of  the 
Lord,  of  Moses,  and  of  the  Church ;  during  which  period  the. 
Church  fasts  in  the  Church ;  *  abstains,  that  is,  from  the  plea- 
sures of  those  who  are  dead." — OaXUmd.  t.  viii.  p^  123.  De 
Sept  Beg.  Reg.  v. 

St.  Jerome,  L.  C. — ^'  Their  fasting  is  the  same  throughout 
the  year,  with  the  exception  of  Lent,  during  which  only  is  per- 


>  7V^  ^h  TB66apaKQ6Trfy  rpr  fcpd  rcSr  ixrd  ^epcSr  rov  dyiw 
nddxa  .  .  .  qwXdrrBtr  Btoodev  4  avri)  ixxXtfdia. 

*  A  native  of  Af rio%  a  Donatist  of  great  learning,  aa  St.  Augostina 
testifies  (Contr.  Ep,  Pwrm.  I.  i.  6,  L  t.  ix.)  Of  his  numerous  writings,  only 
one  small  treatise,  commented  on  and  praised  by  St  Augustine,  has  oome 
down  to  us.    The  edition  used  is  that  given  by  Gallandius,  U  viiL 

^  Quadraginta  dies  jejuni!  .  •  .  ocolesiflB,  quibus  in  ecdesia  jejusat 
eoolesia. 


•FAST  OP  LENT.  417 

mission  granted  to  live  witli  greater  severity.  From  Pente- 
ook,  the  suppers  are  changed  into  dinners ;  thereby  complying 
at  once  with  an  ecclesiastical  tradition,  and  not  loading  the 
stomach  with  two  meals." — T.  i.  Ep,  xxii.  ad  Eustoch.  n.  35, 
ed.  118. 

"  We  fast,  the  whole  world  agreeing  with  ns,  one  Lent,  in 
accordance  with  the  tradition  of  the  Apostles ;  they  (the  Mon- 
tanists)  have  three  Lents  in  the  year,  as  thongh  three  Savionrs 
snfiered."— Z  i.  Ep.  xli.  ad  Ma/rceUam^  n.  8,  ool  187. 

St.  J.  Ohbysostom,  G.  C. — "  It  is  cristomary  for  each  one  to 
ask  in  Lent,  how  many  weeks  each  has  fasted ;  and  yon  may 
hear  some  say  that  they  have  fasted  two,  others  three,  others 
the  whole  of  the  weeks.  And  what  is  the  profit,  if  we  have 
gone  through  the  fast  destitute  of  good  works)  Should  an- 
other say  that  he  has  fasted  the  whole  Lent,'  do  thou  say,  I 
had  an  enemy,  but  I  have  been  reconciled,  &c." — T.  xii.  Horn. 
xvi.  ad  Pop.  Antioch.  n.  6yjp.  198. 

""With  greater  zeal  have  I  risen  this  day,  being  to  share 
with  you  in  this  spiritual  gladness,  wishing  to  be  the  one  to 
announce  to  you  the  arrival  of  holy  Lent,  that  medicine  I 
mean  of  our  souls.  For,  as  a  loving  father,  our  common  mas- 
ter wishing  to  cleanse  us  from  the  sins  which  we  have  at  any 
time  committed,  even  by  means  of  the  holy  fast  has  devised 
a  cure  for  us.^' — T.  iv.  Sam.  i.  m  Oen.  n.  1,  jfp.  3-4.  See  also 
lb.  Horn.  XXV.  in  Genes,  p.  268 ;  et  passim. 

Apostouoal  CoKstmrxioss,  G.  C. — **  The  fast  of  Lent  is 
to  be  observed  by  you,  as  containing  a  memorial  of  our  Lord's 
eonversation  and  legislature." — Z.  v.  c.  xiii. 

Apostolical  Canons,  G.  C. — "  If  any  bishop,  or  presbyter, 
or  deacon,  or  reader,  or  singer,  does  not  fast  the  holy  quadra- 
gesimal fast  of  Easter,  or  the  fourth  day,  or  the  Parasceve 
(Wednesday  and  Friday),  nnless  he  be  hindered  through 
bodily  weakness,  let  him  be  deposed.  But  if  he  be  a  layman, 
let  him  be  excommunicated." — Cam,.  Ixviii.  col.  40,  t.  i.  LoUHbe. 

Council  of  Laodioea,  G.  O. — "  The  fast  is  not  to  be  broken 
'  nd6ay  irifdrevda  tfjy  reddapoModTijr, 


418  FA8T  OF  LBNT. 

on  the  fifth  day  of  the  last  week  of  Lent,  and  the  whole  Lent 
ihuB  difihonored ;  but  it  is  necessaiy  to  fast  the  whole  Lent 
(fortj  days),  eating  dry  foods." — Can.  L  col.  1505,  t  i.  Labbe. 
See  also  Cam.  xlv. ;  xliz. ;  IL  Ibid. 

CouNGiL  OF  NioJEA,  G.  C. — ^^^  Bat,  of  these  synods,  one  shall 
be  held  before  Lent  (the  qoadragesima)  that  all  contentious- 
ness being  removed,  the  pure  gift  may  be  ofifered  up  to  God." 
— Ccm.  V.  infinsj  col.  32,  Labbsj  T.  ii 

GEHTUBT  T. 

St.  Aitoustinb^  L.  C. — '^  A  forty  days'  fast  has  in  fact  au- 
thority, both  in  the  old  books,  from  the  fast  of  Moses  and  of 
Elias,  and  in  the  GK>spel,  because  for  so  many  days  did  the 
Lord  fast,  manifesting  that  the  Gospel  is  not  opposed  to  the 
law  and  the  prophets." — T.  ii.  Ep.  iv.  (Z.  ii  ad  Inquisit. 
Januaru)^  n.  27  {al.  15),  coL  207.. 

^^  The  accustomed  time  has  arrived  when  I  should  admonish 
your  charity,  on  paying  greater  attention  to  the  soul,  and  on 
chastising  the  body.  For  these  are  the  forty  days  most  sacred 
throughout  the  whole  earth,  which,  Easter  approaching,  the 
universal  world,  which  God  reconciles  to  Himself  in  Christy 
unites  in  celebrating  with  laudable  devotion." — T.  v.  Serm. 
cdx.  in  Quadrajfes.  n.  1,  col.  1345. 

'^  Aerius  taught  that  appointed  fasts  were  not  to  be  solemnly 
kept,  but  that  each  was  to  fast  when  he  pleased,  lest  he  might 
seem  to  be  under  the  law." '— T.  viii.  Lih.  de  SiBres.  liiL 
cd.  55. 

St.  Maximus,  L.  0.,  gives  four  sermons  on  the  fast  of  Lent, 
from^.  14-17,  T.  vi.  Bib.  Max.  PP. 

St.  Cybil  of  Alkxaitobia,  G.  C. — At  the  beginning  of  T. 
iv.  Par.  ii.,  there  are  twenty-nine  homilies  on  the  "  Eeast  of 
Easter  ;^^ — ^addresses,  that  is,  delivered  at  the  beginning  of 
Lent.  At  the  end  of  each  discourse,  the  time  of  the  begin- 
ning and  close  of  Lent  is  specified  ;  thus,  in  Horn.  vi.  p.  81, 

'  Kec  statuta  solemniter  celebranda  esse  jejunia^  sed  cnm  quisqae 
vohierit  JeJunandoiDy  ne  videator  esse  sub  lege. 


PAST  OP  LENT.  419 

"  We  shall  cease  from  the  fast  on  the  eleventh  day  of  the 
month  of  April,  on  the  Saturday  evening,  according  to  the 
evangelical  tradition ; "  or,  as  in  Horn,  vii,  jp.  92,  "  according 
to  apostolical  tradition ; "  and  in  Horn.  ix.  p.  125, "  as  the  Gos- 
pel teaching  declares ; "  and  so,  in  great  variety  of  phrases, 
similar  to  the  above  are  Lent,  and  its  dose,  spoken  of.  See 
Horn.  X.  p.  142 ;  Horn.  xx.  p,  264. 

St.  Leo  I.,  Pope,  L.  C— *'  With  just  reason  has  the  teaching 
of  the  Holy  Spirit  imbued  the  Christian  people  with  this  doc- 
trine to  prepare  itself,  by  self-denial  during  forty  days,  for  the 
festival  of  Easter."  * — T,  i.  Serm.  xli.  {J)e  QuadrageBima  iii.), 
e.  %p.  154.     St.  Leo  has  twelve  sermons  on  the  fast  of  Lent 

"  With  great  wholesomeness  has  it  been  ordained  by  a  di- 
vine institution,  that  an  exercise  of  forty  days  should  be  the 
remedy  for  restoring  the  purity  of  our  minds ;  during  which 
days  both  works  may  redeem,  and  holy  fasts  do  away  with  the 
faults  of  other  seasons."  * — T.  i.  Serm.  xlii.  {De  Quadr.  iv.), 
c.  \.p.  156. 

St.  Petek  Chbtsoloous,  L.  C— *"  Behold  the  fast  of  Lent, 
which,  with  accustomed  devotion,  the  universal  Church  enters 
upon  to-morrow.*  Many  fancy  that,  solely  with  a  view  to  ab- 
stinence, has  it  been  either  transmitted  to  us,  or  observed  for 
our  sakes  by  the  Lord,  and  that  it  does  not  contain  a  mysteiy 
of  a  deeper  meaning,  but  that  it  has  provided  solely  for  chas- 
tening our  bodies,  cutting  off  our  vices,  moderating  our 
minds.  Yet  i^  this  number  found,  for  ages  past,  to  have  been 
so  sacred,  so  mystic,  as  to  be,  on  all  occasions,  recorded  as  used 
for  producing  divine  effects,  &c." — Serm.  cxlvi.  De  QtKidr. 
Jejun,p.  231.* 

'  lit  ad  Paschale  festum  quKdraginta  dienim  se  continentia  pneparet. 

*  Mag^a  diyia»  institutionis  aalubritate  provisum  est,  ut  ad  reparandam 
mentium  puritatem  quadraginta  nobis  dierum  ezercitatio  mederetur,  in 
quibus  aliorum  temponim  culpas  et  pia  opera  redimerent,  et  jejunia  casta 
deooquerent. 

'  Ecoe  quadragesimiB  jejoninm,  quod  devotione  solemni  die  crastino 
suscipit  universalis  ecdesia. 

*  For  curious  particulars  concerning  the  various  ways  and  lengths  of  time 
of  keeping  the  fast  before  Easter,  see  Socrates,  E.  E,  L  t.  c,  zxii.  p.  294. 


420  ABffnSKHiX  OK  CBBTAIK  DAY& 


EMBER  DAYS,  M D  THE  HGILS  OF  FEASTS. 


THE  FATHEB8. 


CKHTUItl    Y. 

St.  Lbo,  L.  0. — ^'^  The  use  of  thk  obfleryanoe  (of  abstnimee) 
is  especialljoongtitoted  in  the  ecclesiastical  fasts;  which,  bj 
the  teaching  of  the  Holy  Spirit^  are  so  distributed  throughout 
the  whole  circle  of  the  year,  as  that  the  law  of  abstinence  is 
allotted  to  each  of  its  seasons.  Since  we  observe  the  spring 
fast  in  Lent ;  that  of  summer  in  (the  week  of)  Pentecost ;  that 
of  autumn  in  the  seventh  month ;  and  that  of  wintw,  in  this, 
the  tenth  month.'' — T.  i.  Serm.  xix.  {DeJejun.  decinUmen$. 
▼iii.)  €.  ii.  ^.  59.  So  also  the  Vigils  observed  before  the 
great  festivals  are  also  noticed  by  St.  Leo.  See  the  extracts 
given  under  ^  InvocaUan  qf  JSainiaf^  from  that  pontifE. 


ABSTINENCE  ON  CERTAIN  DAYS. 


As  the  fast  of  Lent,  and  of  the  other  days  just  mentioned^ 
consists  in  abstaining  from  flesh-meat,  and  in  taking  only  one 
meal  in  each  fasting-day ;  so  have  we  other  days,  such  as  Fri- 
day in  each  week,  and  a  few  others,  on  which  the  above  ab- 
stinence is  alone  commanded.  This  observance  is  very  ancient; 
though,  primitively  fasting  was  joined  to  the  abstinence. 
Several  extracts  have  been  given,  under  ^^  Lent,"  bearing  en 
this  question.  See,  for  example,  TertiMian^  De  Jejnn.  n.  14 ; 
Origen^  T.  ii.  Horn.  xi.  in  Zevit.  n,2'j  St.  Alexamder  of  Alex- 
a/ndria^  can.  xv. ;  St.  Athanasius^  Serm.  de  Fide;  the  Apoe- 
tolicdl  Canonsy  eon.  Ixviii. ;  the  Council  of  LaodAoea^  can.  1. : 


OEBEMOKIEa  421 

to  which  may  be  added,  St.  Augu9tme^  T.  ii.  ^.  xxxvi.  Casii- 
lanOy  n.  8,  p.  105,  and  n.  30,  p,  119,  and  the  whole  letter  is 
replete  with  curious  particulars  on  this  subject,  and  with  the 
motive  for  the  observance  of  these  particular  days,  viz.,  the 
commemoration  of  our  Saviour's  sufierings. 

Whatever  God  has  made  is  good ;  aind  not  thaty  which  ffoeth 
into  the  mouthy  defileth  a  nta/n  {Matt.  xx.  11) ;  but  by  abstain- 
ing from  what  is  mostxgrateftil  to  the  appetite,  we  learn  tem- 
perance and  self-command ;  while  not  to  obey  the  ordinanceB 
of  God  and  of  His  Ohurch,  must  cause  defilement.  So  did 
Adam  sin.  From  the  practice  of  all  nations  in  the  day  of  dis- 
tress, it  may  be  said,  that  the  universal  voice  of  conscience 
tells  man  to  fast,  as  a  means  of  propitiating  heaven ;  but  if,  in 
public  or  private  fasting,  good  works  and  the  spirit  of  sincere 
repentance  accompany  not  the  act,  it  is  no  better  than  the  fast 
of  the  beasts  of  Nineveh :  They  fed  noty  nor  did  they  drink 
water.    Jonas  iiL  7. 


CEREMOmES. 


In  the  administration  of  the  sacraments,  and  in  other  parts 
of  h^  i^ligious  offices,  the  Gatholic  Ohurch  uses  many  rites 
and  ceremonies  which  have  been  derived  from  die  most  ancient 
times.  This  alone  would  be  a  sufficient  motive  for  their  re- 
tention were  there  no  other ;  as  from  that  circumstance  arises 
an  additional  proof  of  the  antiquity  of  her  faith  and  disci« 
pline.  But  these  ceremonies,  as  they  had  in  their  primitive 
introduction,  so  in  their  retention  they  have,  besides,  other  ad- 
vantages. They  excite  attention ;  they  impress  the  mind  with 
a  certain  awe ;  to  the  unlearned  they  convey  instruction ;  and 
on  all  occasions,  departing  from  the  usages  of  common  life, 
they  givo  a  peculiar  dignity  and  character  to  whatever  action 


422  THS  SIGN  OF  THB  CROSS. 

is  connected  with  the  service  of  the  Ahnighty.  Kor  does  this 
ceremonial  part  of  onr  religion,  sanctioned  by  what  God  Him-* 
self  commanded  in  the  old  law,  any  more  than  the  rich  dresses 
of  our  ministers,  the  decorations  of  our  churches,  and  the  gen- 
eral pomp  of  the  divine  service,  with  the  use  of  incense,  lights, 
and  music,  affect  that  Christian  simplicity,  which  the  Gospel 
inculcates,  the  seat  of  which  is  in  the  heart,  nor  that  adoration 
of  the  Father  in  spirit  and  in  truth^  which  Christ  demands 
from  His  followers. 

For  many  of  the  practices  in  use  in  the  Catholic  Church, 
and  which  pass  under  the  general  name  of  ceremonies,  I  could 
adduce  the  authority,  were  it  necessary,  of  early,  if  not  of  the 
primitive  times.  Of  antiquity,  the  badge  and  glory  of  their 
Church,  Catholics  are  sedulously  retentive,  even  in  things  seem- 
ingly of  little  value,  or  not  always  agreeable  to  modem  notions. 
On  one  point  I  will  be  more  particular. 


THE  SIGN  OF  THE  CROSS. 


This  sign  is  prescribed  in  our  rituals  to  be  frequently  used, 
particularly  in  the  administration  of  baptism  and  m  Ihe  sacri- 
fice of  the  altar ;  to  signify,  that  all  grace  is  derived  from  the 
Passion  of  Christ.  The  cross,  furthermore,  is  marked  on 
various  parts  of  the  dress  of  our  ministers,  and  on  the  vessels 
appropriated  to  the  divine  service,  to  denote  their  destination. 
On  the  altar  is  raised  a  cross  with  the  figure  of  our  crucified 
Saviour  placed  upon  it,  to  bring  to  our  minds  that  it  was  He 
who  died  for  the  sins  of  the  world,  and  that  there  is  no  other 
name  under  heaven  whereby  we  must  be  earned.  Finally,  we 
often  sign  ourselves  with  the  sign  of  the  cross,  pronouncing  at 
the  same  time  the  words,  In  the  name  ofihe  Faike^^  and  of  ike 
Sony  offid  of  the  Holy  Ohoety  thereby  attesting  our  belief  in  the 


THE  SIGN  OF  THE  CBOSa  423 

blessed  Trimtyy  and  in  the  incarnation  and  death  of  our  Sa- 
viour. 

SOBIFTUBB. 

1  Cbr.  i.  18. — ^^  The  word  of  the  cross  to  them  indeed  that 
perish  is  foolishness ;  but  to  them  that  are  saved,  that  is,  to  us, 
it  is  the  power  of  QtodJ^  23-4. — "  We  preach  Christ  crucified, 
unto  the  Jews  indeed  a  stumbling-block,  and  unto  the  Gentiles 
foolishness;  but  unto  them  that  are  called,  both  Jews  and 
Greeks,  Christ  the  power  of  God  and  the  wisdom  of  God.'* — 
Ibid.  ii.  2. — "  For  I  judged  not  myself  to  know  anything 
among  you,  but  Jesus  Christ,  and  Him  crucified." 

Gal.  vi.  14. — ^^  But  God  forbid  that  I  should  glory,  save  in 
the  cross  of  our  Lord  Jesus  Christ ;  by  whom  the  world  is  cru- 
cified to  me,  and  I  to  the  world.'* 

Philipp.  ii.  8-10. — "  He  humbled  Himself,  becoming  obe- 
dient unto  death,  even  to  the  death  of  the  cross.  For  which 
cause  God  also  hath  exalted  Him,  and  hath  given  Him  a  name 
which  is  above  all  names ;  that  in  the  name  of  Jesus  every 
knee  should  bow,  of  those  that  are  in  heaven,  on  earth,  and 
under  the  earth." 


THE  FATHERS. 


OBNTDBT  n. 

TKBTULUAif,  L.  0. — *^  In  all  our  travels  and  movements,  in 
all  our  coming  in  and  going  out,  in  putting  on  our  clothes  and 
shoes,  at  the  bath,  at  the  table,  in  lighting  our  lamps,  in  lying 
down,  in  sitting  down,  whatever  employment  occupies  us,  we 
mark  (wear)  our  forehead  with  the  sign  (seal)  of  the  cross.* 
For  these  and  such  like  rules,  if  thou  requirest  a  law  in  the 
Scriptures,-  thou  shalt  find  none :  tradition  will  be  pleaded 
to  thee  as  originating,  custom  as  confirming,  and  faith  as  ob- 

1  Ad  omnem  progressum  atque  promotum,  ad  omnem  aditum  et  ezitum, 
ad  yestitum,  et  caloeatum,  ad  lavacra,  ad  mensas,  ad  lumina,  ad  oubilia,  ad 
sedilia,  quaBcunque  noB  conversatio  exercet,  frontem  orucis  sigoaculo  teri- 
mos. 


424  THE  SIGN  OP  THE  CROSS.    . 

serving  them." — De  Caron.  MiL  n.  By  4.    For  context  see 

oiMTUKy  m. 

Obiobk,  Q.  C. — "  This  (the  letter  Tan)  beaffl  u  resemblance 
to  the  %nre  of  the  cross ;  and  this  prophecy  {JEseoh.  ix.  4)  ib 
flaid  to  regard  the  sign  made  by  Christian^  on  the  forehead, 
which  all  believers  make  whatsoever  work  ihey  begin  npon,' 
and  especially  at  the  beginning  of  prayers,  or  of  holy  read- 
ing/'—71  iii.  Sdect.  m  &ech.  c.  ix.  j}.  424." 

St.  Hippolttus,  G.  C. — "  When  she  had  done  as  he  had 
directed  her,  she  signed  her  whole  body  with  Ae  mystic  sign 
(mystery)  of  the  cross,*  and  went  forth  from  the  place  uncor- 
rupted." — De  Virg.  Corinthiacay  t.  iL  GaUand,  p.  514  {Fabr. 
1. 1  p.  284). 

St.  Cyprian,  L.  C. — The  heading  of  chapter  xxii.  of  the 
second  Book  of  Testimonies  is,  "  That  in  this  sign  of  the  cross 
is  salvation  to  all  who  are  marked  on  their  foreheads." — P.  657. 

'^  Ozias  the  king,  when,  bearing  the  censer,  and  contrary  to 
Ood's  law,  with  violence  assuming  to  himself  to  sacrifice,  de- 
spite the  opposition  of  Azarias  the  priest,  he  refused  to  be 
obedient  and  to  give  way,  was  confounded  by  the  wrath  of 
God,  was  polluted  by  the  spot  of  leprosy  on  his  forehead,  in 
that  part  of  his  body  marked  by  his  offended  Lord,  where  they 
are  signed  who  merit  the  Lofd."  ^ — De  Vnitatey  p.  403. 

'"Osrep  ieotov6tr  oi  leeitidrevxorei  ndrrei. 

*  In  a  sermon  on  the  Epiphany,  published  amongsfc  Origexl's  vorks,  ire 
have  the  following :  "His  cross  is  our  Tictoiy;  His  gibbet  our  triumph. 
Let  us  with  joy  lift  up  this  sign,  let  as  cany  the  banners  of  victory  on  our 
shoulders  ;  let  us  bear  the'  immortal  laver  on  our  foreheads ;  when  devils 
see  it,  they  will  tremble." 

^VXrfv  iavr^y  6g>pay{daaa  (sealed,  d^eoded)  rcS  pkv6t7ffdtp  rov 
dravpov, 

*  TTbi  signantur  qui  Dominum  promerentur. 

The  sign  of  the  cross,  probably  that  received  in  baptism,  is  alhided  tb 
in  St.  Cyprian's  Ep.  Ivi.  PleH  Thtb. :  "  Be  our  eyes  fortified  that  they  be- 
hold not  the  detestable  Images;  our  forehead,  that  the  seal  of  Ood  be  pre- 
served entire  (ut  signum  Dei  incolume  servetur)."  In  the  Appendix  to  tiie 
Benedictine  edition  of  St.  Cyprian^s  works,  there  is  a  piece  entitled  the 
Confessio  S.  Oypriani,  a  work  of  great  antiquity,  since  it  seems  cited  as 


THE  SIGN  OF  THE  OBOfi&  425 

KiLTTS,  G.  C. — ^^  Certain  Christiana  whilst  seeking  for  the. 
bodies  of  some  who  had  been  martyred,  were  terrified^  and 
each  of  them  impressed  the  sign  of  the  cross  npon  their  fore- 
heads, when  there  appeared  to  them  a  brilliant  cross  which 
they  seemed  to  see  emit  a  flash  of  fire  from  the  eastern  side ; 
and  they  immediately  bent  the  knee  to  pray  towards  the  place 
where  the  cross  appeared  to  them." — Mwtiyr.  8.  Theodotk 
Ancyr.  n.  17,  OaJlamd,  t.  iv.  j>.  122. 

"When  he  had  said  this,  Theodotus  made  the  sign  of  the 
cross  over  his  whole  body,  and  proceeded,  without  turning,  to 
the  stadium.  "—/&.  n.  21,  jp.  128. 

CSNTUBY  IV. 

Laotantius,  L.  C. — '^  Christ  stretched  out  His  hands  in 
death  and  measured  the  world ;  that  even  then  He  might  show 
that,  from  the  rising  of  the  sun  even  to  the  going  dovm  of 
the  aame^  a  mighty  people,  assembled  out  of  all  tongues  and 
tribes,  would  come  wider  Sis  wings^  and  receive  on  their  fore- 
heads that  greatest  and  sublime  sign.  [He  then  says  that  of 
this  sign  the  marking  of  their  door-posts  by  the  Jews,  with  the 
blood  of  the  paschal  lamb^  was  a  type.]  For  Christ  was  a  fair 
lamb  without  blemish,  innocent,  that  is,  and  just  and  holy, 
who,  sacrificed  by  those  same  Jews,  is  salvation  to  all  who 
have  marked  the  sign  of  blood,'  that  is,  who  have  marked 
on  their  foreheads  the  sign  of  the  cross  on  which  He  shed 
His  blood.  .  .  .  Let  it  suffice  for  the  present  to  explain 
what  is  the  potency  of  this  sign.  "What  a  terror  this  sign 
is  to  devils  He  may  know  who  sees  how,  when  adjured 
through  Christ,  they  flee  from  the  bodies  which  they  have 
obsessed.  For  as  He,  while  living  among  men,  put  the  devils 
to  flight  by  a  word,  and  restored  to  their  former  senses  the 
troubled  minds  of  those  who  had  been  driven  to  madness  by 
their  evil  assaults,  so  now  His  followers  expel  those  same  foul 

St.  Cyprian's  by  St.  Gregory  of  Nazianzom.  We  there  meet  with  a  curioas 
aoooant  of  a  yirgin  called  Jnstina,  who  "  made  the  sign  of  the  cross  and 
thns  repeUed  the  assaults  of  demons  .  .  •  and  with  the  cross  of  Christ 
cozed  diseases,  and  calmed  the  tumult  of  the  people.''— P.  ocxoi 


426  TiEE  SIGN  OF  THE  CROSS. 

spirits  from  men  by  the  name  of  their  master,  and  by  the  sign 
of  His  passion.  Of  this  the  proof  is  not  difficult.  For  when 
they  are  sacrificing  to  their  gods,  if  there  stand  by  one  who 
has  his  forehead  signed,  they  cannot  proceed  with  their  sacri- 
fices, 

Neo  responsa  potest  oonsultns  reddere  Tates.* 

And  this  has  often  been  the  chief  cause  why  wicked  kings 
have  persecuted  righteousness.  For  certain  of  ours,  who  were 
in  attendance  on  their  masters  as  they  were  sacrificing,  by  mak- 
ing the  sign  upon  their  foreheads,*  put  to  flight  their  gods,  so 
that  they  could  not  describe  what  was  to  happen,  in  the  bowels 
of  the  victims.  .  .  .  And  as  demons  cannot  come  nigh  unto 
those  on  whom  they  see  the  heavenly  mark,  nor  hurt  those 
whom  the  immortal  sign  fences  round  as  an  impregnable  wall, 
they  assail  them  by  means  of  men,  and  persecute  them  by  the 
hands  of  others." — Divin.  Inst  c.  4,  Oxon.  n,  26-7,  pp.  395-97, 
OaUand.  j>,  305.  For  an  actual  example  of  ihe  above,  see  De 
Mortibvs  Persecutor,  c.  x. 

EusBBius,  G.  C. — Narrates  of  Constantino  that  he  was  accus- 
tomed '^  to  sign  his  countenance  with  the  saving  sign,  and  to 
glory  in  the  victorious  trophy." — De  Vita  Constant.  I.  iii.  c.  2. 

St.  Anthony,  G.  C. — "  Neither  ought  we  to  fear  these  ap- 
pearances (of  evil  spirits).  For  they  are  nothing,  but  quickly 
vanish,  especially  if  one  defend  himself  by  faith  and  the  sign 
of  the  cross." — Oratio  ad  Monachos^  n.  8,  p.  638,  t.  iv.  GaU 
land.  See  also  Ibid.  n.  20,  j>.  645.  This  passage  is  quoted 
by  St.  Athanasius  in  his  Life  of  St.  Anthony y  sec.  23,  p.  649, 
Ed.  Ben.  t.  i.  par.  2,  Patav.  1777.  See  also  for  similar  men- 
tion of  the  use  of  the  sign  of  the  cross,  in  St.  Anthony^s  Life^  , 
ly  St.  Athanaeiua,  n.  13,  p.  642 ;  n.  35,  p.  666 ;  «.  53,  p. 
667;  n.  80,^.  683. 

St.  Athanasius,  G.  C. — "By  the  sign  of  the  cross  all  magic 
ceases ;  all  incantations  are  powerless ;  every  idol  is  abandoned 
and  deserted ;  all  irrational  voluptuousness  is  quelled,  and  each 

»  "  Nor  the  consulted  prophet  answers  g:iTe." 
*  Imposito  frontibns  signo. 


THE  SIGN  OF  THE  CROSS.  427 

one  looks  up  from  earth  to  heaven." — De  Inca/m.  Verbis  t.  i. 
n.  31,  p.  59.     See  also  Ihid.  «.  48,  /?.  71 ; '  and  n.  56,  p.  76. 

St.  Cyril  of  JkbusJllbm,  G.  0. — "  Let  us  not,  therefore,  be 
ashamed  of  the  cross  of  Christ,  but  even  though  another  hide 
it,  do  thou  openly  seal  it  on  thy  brow,'  that  the  devils  behold- 
ing that  royal  sign  may  flee  far  away  trembling.  But  make 
thou  this  sign  when  thou  eatest  and  drinkest,  sittest  or  liest 
down,  risest  up,  speakest,  walkest ;  in  a  word,  on  every  occa- 
sion, for  He  who  was  here  crucified  is  above  in  the  heavens." 
— Catech.  iv.  n.  14,  p.  58. 

"  Many  have  been  crucified  throughout  the  world ;  but  none 
of  these  do  tlie  devils  dread,  but  Christ  having  been  crucified 
for  us,  when  they  see  but  the  sign  of  the  cross,  the  devils 
shudder." — Catech.  xii.  n.  22,  p,  194. 

^'  Let  none  be  weary  :  take  up  arms  against  the  adversaries 
in  the  cause  of  the  cross  itself :  set  up  the  faith  of  the  cross  as 
a  trophy  against  the  gainsayers.  For  when  thou  art  about  to 
dispute  with  unbelievers  concerning  the  cross  of  Christ,  first 
make  with  thy  right  hand  the  sign  of  the  cross  of  Christ,  and 
the  gainsayer  will  be  dumb.  Be  not  ashamed  to  confess  the 
cross." — Catech,  xiii.  n.  22,  p.  194. 

^^  Let  us  not  then  be  ashamed  to  confess  the  crucified.  Let 
the  cross  become  our  seal,  made  with  boldness  by  our  fingers 
upon  the  forehead,  on  every  thing :  *  on  the  bread  we  eat,  and 
the  cups  we  drink ;  in  our  comings  in  and  goings  out ;  before 
sleep,  when  we  lie  down  and  when  we  awake ;  when  we  are 


>  The  following,  which  also  f  arnlshes  us  with  St.  Athanasius'  view  of 
the  duration  of  miracles,  is  the  passage  referred  to :  "  The  above  declara- 
tions of  ours  are  not  mere  words,  but  experience  itself  bears  testimony  to 
their  truth.  Let  him  come  who  wishes  for  experimental  evidence  of  what 
has  been  asserted  ;  and  in  the  midst  of  the  phantasms  of  demons,  and  the 
tricks  of  soothsayers,  and  the  wonders  of  magic,  use  the  sign  of  the  cross 
which  they  are  wont  to  scoff  at,  with  the  name  of  Christ  only,  and  he  wiU 
see  how  by  it  demons  are  put  to  flight,  the  oracles  are  stnfok  dumb,  magio 
and  incantations  are  powerless.*' 

'  ^v  (parepoSi  kici  fxerooicoo  6<pfiayit^ov, 

•  To  rpoTcaioY  rov  dravpov  xard  rov  fieroonov  ry  x^^P^  fCoiffdd" 
fiivoi  eii  fcdvrai. 


438  THB  8IQH  OP  THE  CROSa 

waUdng  and  wlien  we  are  BtilL  Great  is  that  preaerratiYe ; ' 
it  is  gratuitous,  for  the  poor's  sake ;  without  toil  for  the  sake 
of  the  weak;  sinoe  also  its  grace  is  from  Qod;  it  is  the 
sign  of  the  faithful  and  the  dread  of  devils.  .For  He  has 
triumpAed  over  them  it}  ity  having  expoeed  them  wnfiderMjf 
in  open  Aow  {Coloes.  iL  15).  For  when  they  see  the  cross 
they  are  reminded  of  the  crucified :  they  are  afraid  of  Him 
who  has  bruised  the  heads  of  the  dragon.  Do  not  despise  the 
seal,  because  it  is  a  free  gift,  but  for  this  the  rather  honor  the 
benefactor."— 6^a<«jA.  vi.  n.  36,  p.  200. 

St.  Ephrjoc  Sybus,  G.  C. — On  Ezechid  ix.  4.  "  And  mark 
a  sign  upon  the  foreheads  of  the  men  that  eighj  he  says,  for 
the  circumciuon  of  the  flesh  sufficed  not  unto  salvation,  and 
therefore  has  it  been  set  aside,  and  the  sign  of  the  cross  is 
substituted  in  its  place." — T.  ii.  Sj/r.  Comm,  in  Ezeck.  p.  174. 

^^  And  having  ended  his  prayer,  as  he  withdrew,  he  thrice 
madid  ^e  sign  of  the  cross  over  the  village." — T.  ii.  Or.  in 
Vit.  S.  Ahra.  p.  7. 

*^  He  signed  himself  with  the  cross,  and  thus  addressed  the 
evil  spirit." — Ibid.  p.  9. 

<^  Let  us  crown  our  door-posts  with  the  honored  and  life- 
giving  cross,  saying  with  the  Apostle,  Ood  forbid  that  I  should 
glory^  save  in  thscross  ofowrLord  Jesus  Christ  {Qui.  vi.  14), 
Let  us  sign  that  same  life-giving  cross  upon  our  door-posts,  and 
on  our  foreheads,  and  on  our  breasts,  and  on  our'lips,  and  on 
every  limb;  and  let  us  arm  ourselves  with  this  invincible 
weapon  of  Christians ;  the  conqueror  over  death ;  the  hope  of 
the  faithful ;  the  light  of  the  earth's  boundaries ;  that  opens 
paradise;  that  destroys  heresies;  faith's  support ;  the  mighty 
safeguard,  and  salutary  boast  of  the  orthodox.  This,  O  Chris- 
tians, let  us  not  cease,  day  and  night,  each  hour  and  moment, 
to  bear  about  us ;  without  it  do  nothing ;  but  in  going  to  bed, 
and  rising  up,  and  working,  and  eating,  and  drinking,  and 
journeying,  and  voyaging,  and  crossing  rivers,  adorn  all  your 
members  with  the  life-giving  cross,  and  there  shaU  no  evU 

>  Meya  to  qrvXaacrrfpiov. 


THE  SIGN  OP  THE  CROSS.  .   429 

come  to  thee^  nor  shaJl  the  scov/rge  come  nea/r  thy  dwelling 
{Pa.  xc.  10).  The  adverse  powers,  on  beholding  this  sign, 
depart  trembling.  This  too  has  sanctified  the  world ;  this 
has  dispelled  darkness,  and  brought  back  light;  this  has  de- 
stroyed error;  this  from  the  sun's  rising  to  its  setting,  and 
from  north  to  south,  has  gathered  together  the  nations,  and, 
linked  them  in  love  into  one  Church,  one  faith,  and  one  bap- 
tism. This  is  the  impregnable  wall  of  the  orthodox.  What 
mouth,  or  what  tongue,  sliall  worthily  sing  the  praises  of  the 
invincible  weapon  of  Christ  the  king?  .  .  .  And  this  and 
more  than  this  (might  be)  said  concerning  the  honored  cross."  ^ 
T.  iii.  Cfr.  in  Secund.  Adv.  Dom.jpp.  211-12.  This  passage  is 
repeated  in  T,  iii.  Gr.  p.  372 ;  and  Ibid,  in  Scmct.  Parage,  p. 
471.  See  also  a  passage  to  the  same  effect  in  T,  iii.  Or. 
Pcmoplp.  221,  D.  E, 

St.  Gkbgoby  of  Nyssa,  G.  C. — In  the  dying  address  of  St. 
Macrina  we  find  the  following :  "  Thou,  O  God,  hast  given 
unto  those  that  fear  Thee  a  sign,  the  form  of  Thy  holy  cross, 
for  the  destruction  of  the  adversary,  and  for  the  safeguard  of 
our  life  *  .  .  .  And  at  the  same  time  that  she  was  speaking 
these  words  she  formed  (laid)  upon  her  eyes  and  mouth,  and 
heart  the  sign  (or  seal)."* — T.  ii.  De  Vita  8.  MacrinoBypp. 
194-5. 

•"Having  entered  the  temple  with  his  attendants,  he  (JSt. 
Oreg.  Thaum.)  at  once  filled  with  dread  the  evil  spirits,  by 
invoking  the  name  of  Christ ;  and  with  the  sign  of  the  cross 
he  purified  the  air  defiled  with  vapors." — T.  iii.  De  Vita  S. 
Greg.  Thauin,p.  548.  A  similar  practice,  followed  by  mira- 
cles, is  related  twice  in  the  same^.  573,  in  this  same  life  of  S. 
Oreg.  Thav/m. 

I  The  whole  of  the  above,  with  additions  of  the  like  nature,  is  found 
again  in  T,  ii.  Or,  pp,  248-50.  Amongst  the  additions  is  the  following : 
**  The  cross  rules,  and  all  nations  and  peoples  adore  it "  (6  dravpoS  leoXt- 
revercn,  or  itpo6Kvvov6t  ndvxa  rd  eBrij  xai  Xaoi), 

*'^$(oxai  .  .  .  67ffiBiQo6iy  rov  rvteov  rov  dyiov  dov  drctupov  eii 
HOffaipediv  rov  dyrzxet/ievov,  xai  eU  de<pdXeiaif  r§,s  ^^eripai  tioorji, 

•  ^EnBT^st  TTjy  6(ppaytSa  roli  6gsfia\/ioii, 


430  THE  SIGN  OP  THE  CBOaSL 

"Let  the  sheep  hasten  unto  the  seal  (character)  and  that 
sign  of  the  cross  which  is  a  remedy  against  evils." ' — T,  iii 
App.  De  Baptismo^  p.  216.  The  seal,  or  character  imprinted 
in  baptism,  is  again  mentioned  in  the  same  treatise,  p,  220,  A. 

St.  Gbegoby  of  Nazianzum,  G.  C— "  But  when,  as  this 
man  (Julian)  proceeded  in  his  career,  fears  began  to  assail  him, 
he  flies  unto  the  cross,  and  to  his  old  remedy,*  and  with  this  he 
signs  himself  against  his  terrors,  and  Him  whom  he  had  perse- 
cuted he  makes  his  helper.  And  what  follows  is  more  fear- 
ful. The  sign  of  the  cross  prevailed ;  the  demons  are  van- 
quished ;  his  fears  cease ;  and  then  ?  He  again  breathes  forth 
evil ;  he  recovers  his  audacity ;  he  dares  again ;  and  again  the 
same  fears,  and  again  the  sign  of  the  cross,  and  the  quiescent 
demons."— Cbn^.  Jvlicrn.  Orat.  iiL  T.  i.  p.  71.  See  also 
another  instance  in  the  same  oration,^.  85,  C. 

For  the  custom  of  blessing  bread  with  the  sign  of  the  cross, 
see  T.  i.  Orat  xix.  p.  306. 

"  Avaunt,  demon,  lest  I  smite  thee  with  the  cross ;  the  cross 
before  which  all  things  tremble.  I  bear  the  cross  upon  my 
limbs ;  the  cross  accompaijies  me  on  my  joumeyings  ;  the  cross 
is  my  heart ;  the  cross  is  my  glory." — T.  ii.  Ca/tm.  xxi.p.  94. 
See  also  Carm.  bd.  p.  142. 

Apostolical  Constttutions,  G.  C. — See  the  extract,  from 
Z.  viii.  0,  xii.,  given  under  "  SacrificeJ^^ 

St.  Basil,  G.  C. — ^Gordius  having  thus  spoken  and  signed 
himself  with  the  sign  of  the  cross,  advanced  to  receive  the 
stroke."— JKwi.  in  Oord.  MarL  T.  ii.  P.  i.  n.  8,  j?.  208.  See 
also  the  extract,  given  under  Tradition^  from  T.  iii.  P-  i.  De 
Sp.  Swnct.  0.  xxvii.  §  65. 

St.  Maoabiijs  of  Egypt,  G.  C— "After  the  sign  of  the 
cross,*  grace  immediately  thus  operates,  and  composes  all  the 
members  and  the  heart,  so  that  the  soul  from  its  abounding 

'  np6<i  Tffy  6<ppayT6a  xai  rd  6rfHBXoy  rov  6ravpov  rd  T<Sy  xaxdSr 
dXe^TfTTfpiov, 

•  ^Eni  TO  dravpov  xaraq^evyet  xai  to  leaXaior  gxxpjiccxor, 

•  Merd  rd  dTfuelor  rov  dravpov. 


THB  SIGN  OF  THB  CROSS.  481 

gladneBS  seems  as  a  yonth  that  knows  not  evil.** — Som.  Ix.  p. 
48,  in  Ed.  Op.  8.  Oreg.  Thaum.^  Paris,  1623. 

B.  Jbromb,  G.  O. — "  To  enter  into  a  Churcli,  that  is  not  Ae 
mark  of  a  tme  Christian,  seeing  that  many  nnworthy  persons 
enter  with  ns,  nor  the  making  the  sign  of  the  cross.*' ^— 
Oattemd.  T.  vii.  (hmmeni.  vtiL  p.  539.  For  context,  see 
^Eucharist:' 

St.  EpiPHANnis,  G.  0. — ^He  says  of  a  woman  exposed  to  sin, 
that  ^^  She  signed  herself  in  the  name  of  Ohrist;  for  she  was  a 
Ohristian.'*  [He  then  mentions  reconrse  being  had  to  magic 
to  seduce  her,  and  observes :]  '^  This  was  the  third  circnm- 
stance  that  tanght  him  that  the  power  of  magic  availed  not 
against  the  name  of  Ohrist,  and  the  sign  (seal)  of  the  cross.** — 
T.  i.  Adv.  Hasres.  (30),  pp.  131-88.  At  p.  184  there  is  a  case 
of  madness  described  as  being  cnred  by  the  sign  of  the  cross. 
See  also  a  similar  example  at^.  187. 

St.  Ahbbosb,  L.  C— ^^But  now  there  is  no  need  of  the 
slight  pain  of  circnmcision  for  a  Ohristian  people,  which  bear- 
ing about  the  death  of  the  Lord,  inscribes  at  every  instant, 
upon  its  own  forehead,  the  contempt  of  death,'  as  knowing 
that  it  cannot  have  salvation  without  the  cross  of  the  Lord.** 
—T.  iii.  Ep.  Ixxi.  (hn&ta/nUo,  ft.  li^pp.  1073-74. 

"The  catechumen  believes  also  in  the  cross  of  our  Lord 
Jesus,  with  which  (cross)  also  he  is  signed.** — T.  ii.  de  Myster. 
e.  iv.  n.  SO,  j>.  881.  See  also  Ihid.  De  Fide  Besurr.  L.  ii.  n. 
46,  p.  1146. 

St.  Jebokb,  L.  0. — '^  Let  the  banner  of  the  cross  be  planted 
on  thy  forehead.***— r.  i.  Ep.  xiv.  ad  Hdiod.  n.  6,  eol.  33. 

**  At  every  action,  at  every  step,  let  thy  hand  depict  the 
cross  of  the  Lord.***  — Ih.  Ep.  xxii.  ad  Emtoch.  n.  37,  arf. 
119.  See  also  Ih.  Ep.  cvii.  n.  3,  cd.  678;  T.  ii.  VUa  S. 
BUaHon,  n.  6,  cd.  16,  et  altb. 

'  To  notetv  rd  dp^eior  rov  6ravpov. 

*  Per  momenta  singula  fronti  proprio  mortis  oontemptom  insoribit, 

*  Crucis  antenna  figatur  in  f  rontibns. 

*  Manns  pingat  Domini  onioein* 


48S  THE  SIGN  OF  THE  GROSS. 

^*  Keep  the  door  of  jour  heart  fihut,  and  frequently  defend 
your  forehead  with  the  sign  (seal)  of  the  cross,  lest  the  exter- 
minator of  Egypt  find  some  (unguarded)  spot  in  you." ' — T, 
i.  ^.  cxxx.  n.  9,  col.  980. 

St.  J.  Cheysostom,  G.  C. — "  And  how  wilt  thou  enter  into 
the  (Jewish)  synagogue  ?  For  if  thou  shalt  sign  thy  forehead, 
instantly  will  the  wicked  power  that  dwells  in  that  synagogue 
flee  away ;  but  if  thou  sign  not  thyself,  thou  wilt  at  onoe,  at 
the  very  doors,  have  flung  away  thy  weapons ;  and  then  the 
devil,  taking  thee  naked  and  weaponless,  will  load  thee  with 
ten  thousand  evils." — T,  i  Or.  viii.  Adv.  Jud.  n.  8,  p.  841. 

"  Reflect  why  the  whole  world  hastens  to  look  upon  a  sepul- 
chre that  now  contains  no  body :  what  power  draws  men  from 
the  very  extremities  of  the  earth,  to  gaze  on  where  He  was 
bom,  where  buried,  where  crucified.  Contemplate  the  cross 
itself,  what  a  sign  of  power  it  is.  For  that  cross  was  pre- 
viously an  accursed  thing,  a  shameful  death ;  yea  a  death  of 
all  others  the  most  disgraceful.  But  lo !  now  it  has  become 
more  honored  than  life ;  more  resplendent  than  diadems ;  and 
we  all  bear  it  about  on  our  foreheads,*  not  merely  not  ashamed 
of  it,  but  even  glorying  in  it.  Not  private  individuals  only, 
but  even  they  that  wear  the  diadem,  bear  it  on  their  foreheads 
in  preference  to  that  diadem :  and  justly.  For  better  is  that 
than  countless  diadems.  For  the  diadem  adorns  indeed  the 
brow,  but  the  cross  protects  the  mind.  This  is  that  which 
repels  demons;  this  the  diadem  that  removes  the  soul's 
diseases;  this  an  invincible  weapon;  this  an  impregnable 
wall ;  this  an  unconquerable  safeguard ;  this  not  only  repels 
the  irruptions  of  barbarians  and  the  incursions  of  hostile 
troops,  but  the  phalanxes  of  pitiless  demons." — T.  v.  Ea&pos. 
in  Ps.  cix.  n.  6.  p.  310. 

"  Wherefore  let  no  one  be  ashamed  of  the  venerable  sym- 
bols of  our  salvation,  and  of  the  chiefest  of  good  things, 

>  Crebro  signaculo  crucis  munias  frontem  tuam,  ne  exterminator  Egypt! 
in  te  locum  reperiat. 

'  ndvTBi  ini  fABVooicov  avTov  frepupipojisr. 


THE  SIGN  OF  THB  CROSS.  433 

whereby  also  we  live,  and  whereby  we  are ;  but  as  a  crown, 
so  let  us  bear  about  the  cross  of  Christ.  For  indeed  by  it  all 
things  are  -perieeted  amongst  us:  whether  one  is  to  be  re- 
generated, the  cross  is  there ;  or  to  be  nourished  with  that 
mystic  food ;  or  to  be  ordained ;  or  to  do  anything  else  soever, 
everywhere  this  our  symbol  of  victory  is  present.  For  this 
cause,  both  on  house,  and  walls,  and  doors,  and  on  the  fore- 
head and  on  the  mind,  do  we  inscribe  it  with  much  care.'  For 
of  the  salvation  wrought  for  us ;  and  of  the  common  freedom ; 
and  of  the  goodness  of  our  Lord ;  this  is  the  sign.  For,  cu  a 
sheep  was  lie  led  to  the  slaughter.  Whensoever,  therefore, 
thou  signest  thyself,  reflect  on  the  whole  purport  of  the  cross, 
and  quench  anger  and  all  the  other  passions.  When  thou 
signest  thyself,  fill  thy  forehead  with  great  confidence ;  make 
thy  soul  free.  .  .  .  For  not  merely  are  we  to  engrave  it  with 
the  finger ;  but  before  this,  with  the  will  with  much  faith. 
If  thou  shalt  thus  fashion  it  on  thy  face,  none  of  the  unclean 
demons  will  be  able  to  come  near  thee,  seeing  the  blade  from 
which  he  received  his  wound,  seeing  the  sword  from  which 
he  had  his  mortal  wound.  .  .  .  This  is  the  sign  which  for 
our  forefathers  and  for  us  has  opened  closed  doors ;  this  has 
quenched  poisonous  drugs ;  this  has  taken  away  the  power  of 
hemlock ;  this  has  healed  the  bites  of  venomous  beasts.'' — T. 
vii.  JTorn.  liv.  in  S.  Matt.  n.  4,  pp.  620-1. 

"  If  thou  perceive  thy  heart  burning  within  thee,  seal  thy 
breast,  placing  on  it  the  cross." — lb.  Horn.  Ixxxvii.  n.  %p. 
927.  See  also  the  extract  given  from  t.  x.  Horn.  xii.  in  1  Ep. 
ad  Cor.  under  "  ImagesP 

'  Kal  iiti  oixiaiy  xai  kiti  rdov  roixoavy  xai  i-xi  rdSv  6vfy{Soovy  xai 
iKirov  fiBTooKoVj  xai  kni  rrji  Staroia^f  jnerd  KoXX^^  kntypdqfouBv 
avTov  Ttji  6icovSrfi.  So  again:  "Learn  how  great  is  the  power  of 
the  cross:  how  many  good  things  it  has  done,  how  many  it  stiU  does; 
how  it  is  a  security  of  life.  Through  it  all  things  are  done.  Baptism  is 
through  the  cross,  for  the  seal  must  be  received  ;  ordination  (xetporovia) 
is  through  the  cross:  whether  we  be  in  the  way  or  at  home,  wherever  we 
are,  a  great  good  is  the  cross,  a  saving  armor,  a  shield  which  cannot  be 
beaten  down,  the  devil's  adversary." — T.  xi.  Horn.  xiii.  in  Ep.  ad  PhdOpp. 
n.  1,  p.  842.  See  also  Ibid.  Rom.  viii.  in  Up.  ad  Colosa.  n.  6,  p.  447;  Ibid. 
Mom.  Ti.  f fi  Ep.  2  ad  Tim.  n.  4,p,  752. 


484  THB  Slav  OF  THS  GBOflBL 

St.  Gacdkhtius  or  Bbwcla,  L.  C. — ^^  Lei  the  word  of  God 
aad  the  sign  of  Christ  be  in  the  ChriBtiaii'B  hearty  in  hie 
moath,  on  his  forehead,  at  his  food,  at  the  bath,  in  his  cham- 
bera,  at  his  ooming  in  and  going  oat^  in  joy,  in  sorrow,*  that 
agreeably  to  the  doctrine  of  St.  Paul,  WAMerf/^dtUordriiUk, 
Ac^'—Serm.  viiL  Ik  ZecL  Evmg.  L  y.  Bib.  Maaam.  SS. 
PP.  p.  9^^ 

Ajtdkew  of  C jb&aaka,  O.  O. — C<Hnme&tiiig  on  Ap.  viL  3 : 
^  At  the  coming  of  antichrist,  the  sign  of  the  yivifying  crofls 
will  distingnish  the  faithful  from  the  faithkes.  For  the 
former  shall,  without  fear  and  without  shame,  bear  the  sign 
of  the  cross  of  Christ  in  the  sight  of  the  im{»ons." — Camm. 
in  Apoc.  c.  xix.  lb.  p.  60L 

SxTEBus,  Rhbtob,  L.  C — '^  A  sign,  which,  they  say,  is  that 
of  the  cross  of  Christ ;  this  sign,  placed  on  their  f  oreheads^ 
was  the  certain  safety  of  all  the  flocks." ' — Carm.  BucoL  De 
Virt/u.  Signi  OrttciSfp.  208,  QaUand.  L  viiL 

B.  Jerome,  O.  C. — ^^  To  enter  into  the  <^ureh,  that  is  not 
the  mark  of  a  true  Christian,  seeing  that  many  unworthy 
persons  ^iter  with  us ;  nor  the  making  the  sign  of  the  eross." 
— Comm.  UtU.  p.  529,  L  viii.  Oailand.    For  the  context,  flee 

gehtubtt. 

St.  Auoustine,  L.  C. — "  What  is  the  sign  (or  seal)  of  Christ, 
but  the  cross  of  Christ !  Which  sign,  unless  it  be  applied, 
whether  to  the  foreheads  of  belieyers,  or  to  the  water  itself 
whereby  they  are  regenerated,  or  to  the  oil  wherewith  they 
are  anointed  with  chrism,  or  to  the  sacrifice  by  which  they  are 
fed,  none  of  these  things  is  rightly  performed.*  How  then  can. 
it  be,  that  by  that  which  the  wicked  do  no  good  thing  is  signi- 

'  Sit  signum  Christ!  in  corde,  in  ore,  in  fronte,  inter  cibos,  in  lavacris, 
in  cnbilibas,  in  ingressn  et  in  egressn,  in  laititia,  in  moBrore. 

*  An  orator,  and  Christian  poet.  We  haTB  nothing  of  his  bat  a  Garm&m 
Bueolieumt  given  by  Galland.  t.  viii. 

*  Hoc  signum  mediis  frontibns  additum 
Cunctarum  pecvdom  oerta  salus  fait. 
« Nihil  eorom  rite  perfidtor. 


THE  StoN  OP  THB  CROSa  485 

fied,  when  by  the  cross  of  Christ,  which  the  wicked  made, 
every  good  thing  is  signified  to  ns  in  the  celebration  of  His 
sacraments!" — T.  iii.  Traat.  cxviii.  in  Jacm.  n.  5,  col.  2439. 

"  Not  without  cause  did  Christ  wish  His  sign  to  be  impressed 
upon  our  foreheads,  on  the  seat  as  it  were  of  shame,  lest  the 
Christian  might  blush  at  the  indignities  offered  to  Christ." — 
T.  iv.  m  Pa.  XXX.  Serm.  iii.  n,  7,  col.  237. 

"  Whatsoever  thou  mayest  suffer,  thou  wilt  not  approach 
those  insults,  those  scourgings,  that  disgraceful  robe,  that 
thorny  crown ;  thou  wilt  not,  in  fine,  come  to  that  cross,  be- 
cause now  it  hsfi  been  removed  bjb  a  punifihrnent  by  the  human 
race.  For  whereas,  under  those  of  old,  criminals  were  cruci- 
fied, now  no  one  is  crucified.  It  was  honored  and  ceased.  It 
ceased  as  a  punishment,  it  remains  as  a  glory.  From  the 
places  of  punishments  it  has  passed  to  the  foreheads  of  empe- 
rors."— T.  iv.  in  Pa.  xxxvi.  Serm.  2,  col.  S80-1. 

SuLPionrs  Sevkrus,  L.  C. — "  He  (St.  Martin  of  Tours)  hav- 
ing lifted  on  high  the  sign  of  the  cross  upon  those  who  were 
opposite  to  him,'  and  commanded  the  crowd  not  to  stir,  but  to 
lay  down  their  burdens ;  then  might  be  seen  those  miserable 
men  in  a  wonderful  manner  grow  rigid  as  stones." — QaUand. 
t  viiL  De  Vita  B.  Martini^  n.  12,  p.  395.     See  also  Ih.  n.  13. 

^^  Against  the  (visible  assaults  of  the)  devil  he  always  pro- 
tected himself  by  the  sign  of  the  cross  and  the  help  of  prayer." 
—Ih.n.  22,^.397. 

"  Worshipper  of  God,  remember  that  thou  hast,  under  the 
hallowed  dew  of  the  font  and  of  the  laver,  been  signed  with 
chrisuL  Let,  when  sleep  summons  thee  to  thy  chaste  couch, 
the  sign  of  the  cross  be  imprinted  on  thy  forehead,  and  on  thy 
heart'  The  cross  drives  far  away  all  crime ;  darkness  flees 
before  it ;  the  mind  consecrated  by  that  sign  cannot  fluctuate." 
— Lib.  Hymn,  per  horaSj  Hymn.  6,  Ants  Somnum^  v.  125- 
1S6,  J?.  530. 

^  Xlevato  in  adTenos  signo  cmois. 

*  Frontem,  locumqne  cordis, 
Crucis  filgura  signet 


436  THE  SIGN  OF  THE  CROSS.    ' 

Philo  of  CampasiuUj  6.  C. — "  A  garden  endwed^  a  faum- 
tain  sealed  up  {Cant.  iv.  12),  bj  the  seal  of  Christ,  whidi  is 
(nsed)  in  the  Ia\rer  of  r^eneiation.'' — Enmr.  in  CanL  Cantie. 
p.  748,  t.  ix.  GaUand. 

St.  Maxdcus,  L.  C — ^  When  we  rise  in  the  morning  we 
ought  to  give  thanks  to  God,  and  to  do  every  action  throiigfa- 
ont  the  day  in  the  sign  of  the  Saviour.  While  thou  wast  yet 
a  Gentile,  was  it  not  thy  custom  to  seek  for  signs,  and  to  as- 
certain with  great  care  what  signs  were  favorable  to  certain 
things  ?  Now  1  would  not  have  thee  be  mistaken  in  their 
number;  know  then  that,  in  the  one  sign  of  Christ  there  lies 
undoubted  success  in  every  thing.  He  who,  in  this  sign,  be- 
gins to  sow,  will  reap  as  fruit  life  everlasting ;  he  who  in  this 
sign  begins  his  journey,  will  reach  heaven;  in  this  name, 
therefore,  are  all  our  actions  to  be  regulated.^' — Ham.  ii.  De 
Non  Timendis  Hostibica^  p.  44,  t,  vi.  Bib.  Max.  SS.  PP. 

Paulus  Okosius,  L.  C. — "  Theodosius  knowing  himself 
without  friends,  but  that  he  was  surrounded  by  enemies,  with 
his  body  prostrate  on  the  earth,  but  his  mind  fixed  on 
heaven,  prayed  alone  to  Christ  alone,  who  is  able  to  do  all 
things.  Slaving  spent  a  sleepless  night  in  uninterrupted 
prayer  ...  he  confidently,  though  alone,  seized  his  weapons, 
conscious  that  he  was  not  only  to  be  protected  by  the  sign  of 
the  cross,  but  thereby  even  to  be  victorious ;  fortifying  him- 
self with  that  sign,  he  gave  the  signal  for  battle." ' — Hisior. 
I.  vii.  c.  65,  p.  444,  t.  vi.  Bib.  Max.  88.  PP. 

St.  Cyril  of  Alexandbia,  G.  C. — ^Explaining  la.  xix.  1ft- 
20:  ^^He,  in  this  place,  calls  the  sign  of  the  holy  cross,  with 
which  it  is  the  custom  of  believers  to  be  fenced  round,  a  pH- 
la/r.  For  this  we  have  ever  used  ;  overthrowing  eveiy  assault 
of  the  devil,  and  repelling  the  attacks  of  evil  spirits.  For  an 
impregnable  wall  is  the  cross  unto  us,  and  our  glorying  in  it  is 
truly  salutary.  God  forbid  thai  I  should  glory  ^  save  in  the 
cro88  of  Christ.''* — T.  ii.  Comm.  in  lea.  lib.  ii.  p.  294. 

■  Sciens  se  esse  non  solnm  signo  crucis  tnendnm,  sed  et  Yictoriam  adep- 
iomm,  signo  crucis  se  mnniens  signum  pnslio  dedit. 


THE  SIGN  OF  THE  CROSS.  437 

Theodoret,  G.  0. — Having  narrated  a  miracle  performed 
by  St,  James  of  Nisibis,  he  says :  "  Such  was  the  miracle  per- 
formed by  this  new  Moses,  effected  not  by  a  stroke  with  a  rod, 
but  a  power  manifested  by  the  sign  of  the  cross." — T,  iii. 
Hi«t.  Relig.  o,  i.  jp.  1111.  For  other  miracles  ascribed  to  the 
same  cause,  see  Ibid.  o.  ii.  j>.  1125 ;  o.  iii.  j}.  1140 ;  c.  viii.  .p. 
1183,  et  passim. 

The  well-known  account  of  Julian,  after  his  apostasy, 
using  inadvertently  the  sign  of  the  cross,  when  imder  terror 
from  evil  spirits,  is  found  also  in  Theodoret,  Sist.  Eooles.  I. 
iii.  c,  m.p.  124^  Cantab.  See  also  in  that  same  history  the  ac- 
count of  a  miracle  ascribed  to  water  blessed  by  the  sign  of  the 
cross  (Z.  V.  c.  xxi.  p,  222).  "  All  Christians  honor  the  sign  of 
the  cross." — T.  iv.  Or.  vi.  De  Prov. 

St.  Leo  I.,  Pope,  L.  C. — "  The  sign  of  the  cross  makes  all 
who  have  been  regenerated  in  Christ  kings,  but  the  unction 
of  the  Holy  Spirit  consecrates  priests." — T.  i.  Serm.  iv.  in 
Naial.  Ordvn.  o.  \.  jp.  15.  See  also  t.  i.  Serm.  Ixxii.  {De 
Reeurr.  Dom.  ii.)  c.  iv.  p,  287. 

"  They  who  are  ashamed  to  proclaim  with  the  lips  what  they 
have  received  to  be  borne  on  their  foreheads,  will  show  that 
they  have  derived  no  virtue  from  the  sign  of  the  cross." — Ep. 
cxxiv.  ad  Monachoe  PakestinoSy  c.  viii.  p.  1243. 

Cassian,  L.  C. — He  narrates  a.  miracle  performed  by  a 
monk,  "  by  giving  a  cup  of  water  which  he  had  si^ed  with 
the  sign  of  the  cross." — GoUat.  xv.  AW>at.  Nestor,  c.  iv.  jp.  191, 
t  vii.  Bib.  Max. 

Abnobius  Junior,  L.  C. — "  Show  me  a  token  for  good^  &c. 
{Ps.  Ixxxv.)  For  He,  having  risen  from  the  dead,  and  as- 
cended into  heaven,  we  His  Apostles  and  disciples  will,  to- 
gether with  all  believers,  have  the  sign  of  His  crossyi>r  good; 
that  our  enemies,  whether  visible  or  invisible,  may  see  the  sign 
upon  our  foreheads,  and  be  confovmded.  For  in  that  same 
sign  thou  aidesty  and  in  it  thou  comfortest." — CoTmn.  in  Ps. 
Ixxxv.  p.  284,  t.  viii.  Bib.  Max. 

Applying  Ps.  cxliv.  1  et  seqq.  he  says :  "  He  has  therefore 


438  HOLT  OB  BLHaSED 

ttmgkl  001  fingen  tofighij  thai  when  ve  feel  the  enwHinter  of 
foety  whether  riaible  or  inTisible^  we  maj  with  our  fingen 
arm  oar  foreheads  with  the  Tietorioiig  croak'' — /»  Ps.  cxliy. 
lb.  p.  SU. 

St.  Xu^a,  G.  & — "  It  ia  naefnl  to  pnj,  ior  the  moat  pait^ 
aigned  with  the  cross ;  for  thus  are  we  bleaaed  bj  God ;  and 
thua  again  do  we  blesa  otliera.  Yea,  for  the  divine  Moaei^ 
when  eoDfiecradng  the  tabemack;,  and  anointmg  hia  own 
brother  aa  a  prieat,  having  atretched  forth  hia  hands  towaida 
heaven  in  the  form  of  m,  croaa,  hlefised  him." — Z.  L  J^. 
Izxxvii.  jjp.  38,  39. 

^  If  thoa  continuallj  aeal,  with  the  sign  of  the  croea  of  the 
Lord,  both  thy  forehead  and  heart,  the  demona  will  flee  away 
from  thee,  for  they  tremble  exceedingly  at  that  blessed  seaL^ 
— Z.  ii  jEp.  ceciv.  p.  270. 

^  If  thoa  wooldst  destroy  the  evil  remembrances  which  haye 
been  left  in  the  ruling  part  (of  the  mind),  and  the  mnltifom 
anares  of  the  enemy,  arm  thyself  readily  by  the  memory  of 
oar  Saviour,  and  by  the  fervent  invocation  of  the  yenerable 
name,  both  by  day  and  night,  frequently  sealing  both  thy  brow 
and  breast  with  the  sign  of  the  cross  of  the  LonL  For  whooi 
the  name  of  the  Lord  is  uttered,  and  the  seal  of  the  Lord'a 
cross  is  placed  npon  the  brow,  and  heart,  and  other  member^ 
the  power  of  the  enemy  is  nndonbtedly  destroyed,  and  the 
wicked  demons  fly  trembling  away  from  as." — L.  iiij^ 
oclxzxvilL  pp.  434-5.    See  also  3.  Ep.  odxzxviL^ 


HOLT  OB  BLESSED  WATER. 


From  the  history  of  the  earliest  ages  of  the  Church  we 
leam  tfaatii  was  the  practice  io  bless  all  inanimate  things  des- 
tined for  the  use  of  man,  and  particularly  such  as  were  used 
IB  the  aervioe  of  religion.     Thus,  a  blessing  was  pronounced 


THE  LATIN  SBBVICK  439 

over  the  Wftter  and  oil  used  in  the  administration  of  the  Bacra- 
ments.  Besides  this,  water^  mixed  with  salt  that  had  be^n 
blessed,  was  placed  at  the  porch  of  churches,  with  which  the 
faithful  washed  their  hands  and  signed  their  foreheads  as  ihej 
entered ;  and  with  the  same  water  they,  and  other  things,  were 
af  ten  sprinkled  by  the  minister.'  Of  this  ancient  custom  much 
still  remains  in  the  Catholic  Church,  influenced  as  she  is  by  the 
religious  motives  which,  in  this  and  other  concerns,  actuated 
the  founders  of  her  discipline ;  and  laudably  tenacious,  as  I 
have  before  observed,  as  she  ever  must  be  of  antiquity.  iSaUy 
mingled  with  the  water,  is  deemed  the  emblem  of  prudence 
and  incorruption ;  and  the  water  denotes  purity  and  innocence 
of  heart ;  while  he  that  enters  the^  place  of  worship,  and  ap- 
plies it,  with  the  sign  of  the  cross,  to  his  forehead,  is  admon- 
ished, by  the  action,  with  what  cleanliness  of  heart  and  hand 
ke  should  appear  in  the  presence  of  his  Maker. 


THE  USE  OF  THE  LATIN  TONGUE  IN  THE 
SERVICE  OF  THE  CHURCH. 


^  That  the  Apostles,  and  the  first  foimders  of  the  Christian 
faith,  preached  the  Gospel  and  celebrated  the  holy  mysteries 
in  the  language  of  the  several  peoples  whom  they  converted, 
seems  to  be  a  point  generally  admitted.  The  languages  at 
that  time  most  dominant  were  the  Greek,  Latin,  and  Syriac, 
in  which,  consequently,  the  Liturgies,  or  the  forms  of  public 
prayer,  would  be  principally  compiled ;  while  the  Armenians, 
Copts  or  Egyptians,  Ethiopians,  and  other  less  distinguished 
people,  enjoyed  also  their  particular  Liturgies.  But  when,  in 
process  of  time,  from  various  causes,  changes  took  place,  and 
new  tongues  were  spoken,  the  old,  as  under  the  Jewish  dis- 

>  See  Apwki,  Comtitut.  L  viiL  «.  xxix. 


440  THE  LATIN  SERVICE. 

pensation,  still  retained  the  place  of  honor ;  and  the  Chnrch, 
ever  tenacious  of  antiquity,  judged  it  proper  not  to  depart 
from  the  forms  which  she  had  received.  The  deposit  of  her 
faith  was  intimately  interwoven  with  the  primitive  expres- 
sions of  her  Liturgies.  Thus,  when  Greek  ceased  to  be  spoken 
in  the  many  nations  that  formerly  constituted  what  was  called 
the  Greek  Church,  and  that  language,  then,  even  as  now,  was 
not  understood,  the  language  of  the  Liturgy  remained ;  as  was 
and  is  the  case  among  the  Syrians,  Copts,  Armenians,  and 
Ethiopians.  The  service  is  everywhere  celebrated  in  a  tongue 
no  longer  intelligible  to  the  people.  On  what  grounds,  then, 
is  it  required  that  the  Western  Church,  of  which  we  are  a  part, 
should  have  followed  another  rule;  particularly  as,  in  this 
Church,  in  all  the  countries  within  its  pale,  the  Latin  language, 
in  the  early  ages,  was  everywhere  suflSciently  understood,  if 
not  spoken  ?  And  when  the  northern  nations  were  reclaimed 
to  the  Christian  faith,  the  established  rule  was  not  altered,  for 
this  additional  reason,  that  the  use  of  the  same  tongue  in  the 
service  might  help  to  unite  them  more  closely  to  the  old 
Church,  and  tend  in  some  degree,  by  this  approximation,  to 
soften  and  civilize  their  manners. 

The  general  accord  among  all  nations,  professing  the  Catho- 
lic faith,  not  to  admit  any  change  in  the  language  of  their  lit- 
urgies,— though,  in  many  other  respects,  they  were  much  di- 
vided— is  a  curious  and  important  fact.  .  And  it  must  have 
rested  on  some  general  motives  equally  obvious  to  all.  They 
saw, — what  the  experience  of  every  day  confirmed, — ^that  mo- 
dem languages  were  liable  to  change ;  while  those  that  had 
ceased  to  be  spoken, — from  this  very  circumstance,  and  be- 
cause, from  the  valuable  works  written  in  them,  they  were 
cultivated  by  the  learned, — were  become  permanently  stable. 
They  saw,  that  the  majesty  and  decorum  of  religious  worship 
would  be  best  maintained,  when  no  vulgar  phraseology  debased 
its  expression ;  that  the  use  of  the  language  which  a  Chrysos- 
tora  spoke  at  Constantinople,  and  a  Jerome  at  Eome,  would 
unite  in  a  suitable  recollection,  modern  with  ancient  times ; 


THE  LATIN  SERVICE.  441 

and  that  the  mere  fact  of  the  identity  of  language  would  be  a 
proof  of  the  antiquity  of  the  Catholic  faith.  They  saw,  that 
as  this  faith  was  everywhere  one,  so  should  there  be,  as  far  as 
might  be,  one  common  language,  whereby  tlie  members  pro- 
fessing it  might  communicate  with  one  another,  and  with 
their  ecclesiastical  superiors,  whether  in  council,  or  in  any  other 
form  of  intercourse.  And  they  saw,  though  some  inconveni- 
ence would  arise  to  the  people,  from  their  inability  to  compre- 
hend the  words  of  the  Liturgy,  that  this  inconvenience  would 
be  greatly  alleviated,  if  not  almost  entirely  removed,  should 
all  instruction,  in  sermons  and  catechism,  be  delivered  to  them 
in  their  own  tongue ;  all  parts  of  the  service  be  constantly  ex- 
pounded, and  not  a  shade  of  darkness  be  permitted  to  remain. 
If,  with  all  this  caution,  ignorance  should  still  be  found, — as 
it  may  be  found  in  many, — every  ingenuous  mind  would  as- 
cribe it  to  the  usual  causes  of  ignorance,  and  not  to  any  want 
of  knowledge,  on  their  part,  of  the  Greek  or  Latin  tongues. 

It  is,  certainJy,  gratifying,  and  highly  profitable,  from  this 
uniformity  of  language,  when  a  Catholic  travels  into  distant 
countries,  that  he  should  everywhere  find  a  service  celebrated, 
to  the  language  and  ceremonies  of  which  his  ears  and  eyes 
have  been  always  habituated.  He  can  join  in  it ;  and  though 
removed,  periiaps,  a  thousand  miles  from  home,  the  moment 
he  enters  a  church,  in  the  principal  oflSces  of  religion  he  ceases 
to  be  a  stranger.  The  T^estem  Church  has  been  particularly 
attentive,  that  her  people  might  not  suffer  from  this  conceal- 
ment of  her  mysteries ;  and  the  Council  of  Trent  thus  ordains : 
"  Though  the  sacrifice  of  the  Mass  contains  great  instruction 
for  the  faithful,  the  Fathers  nevertheless  did  not  judge  it  ex- 
pedient, that  it  should  everywhere  be  celebrated  in  the  vulgar 
tongue.  Wherefore,  the  ancient  rite  of  each  Church,  and  that 
approved  of  by  the  holy  Homan  Church,  the  mother  and  mis- 
tress of  all  churches,  being  in  every  place  retained  ;  that  the 
sheep  of  Christ  may  not  hunger,  nor  the  little  ones  ask  for 
bread,  and  there  be  no  one  to  break  it  to  them,  the  holy  synod 
enjoins  on  pastors  and  on  all  those  who  have  the  care  of  souls. 


442  THE  LATDT  SBCHCK 

that  tbej  freqaeaOj,  at  die  edsixMtion  61  die  IbflB,  ezpUo, 
eitber  bj  themselYes  or  bj  others^  fiome  part  of  tliofie  dungs 
niiich  are  read  in  tlie  IfaaB,  and  diat  thqr  expound,  amongst 
the  odier  Uiings,  some  m jsteij  of  this  sacrifioey  espedall j  on 
Sundays  and  feasts." — &».  xrii,  e.  viiL  In  addition  to  these, 
and  the  other  instmcdons,  which  hare  been  mentiiMied,  the 
whole  chnrch  senriee  is  translated  into  the  language  of  ea^ 
country ;  and  is,  tc^edier  widi  a  rariety  of  prayers  for  all  oe- 
casions  and  all  states  of  life,  placed  in  the  hands  of  the  people. 
Thus  is  our  Western  Church,  one  in  fudi  and  one  in  lan- 
{^nage,  united,  in  die  same  bond  of  communion,  with  all  the 
faithful  of  modem  and  of  ancient  times. 


APPENDIX. 


THE  IMMACULATE  CONCEPTION. 

'«It  is  a  dogma  of  &ith  that  the  Most  Blessed  Virgin  Marj,  in  the*flnt 
instant  of  her  Conception,  by  a  singular  privilege  and  grace  of  Gh)d,  in  vir- 
tue of  the  merits  of  Jesus  Christ,  the  Saviour  of  the  human  race,  was  pre- 
served exempt  from  all  stain  of  original  sin."— ^w^  "  IneffabUi^y^^  Dee.  8, 
1864. 


THE  VOICE  OF  THE  FATHERS.* 

As  no  controversy  had  ever  arisen  with  reference  to  the 
Immaculate  Conception  of  the  Mother  of  God  before  the  age 
of  St.  Bemardj  we  cannot  expect  to  find  a  scientific  statement 
on  the  subject  in  the  Fathers.  Yet  on  careful  investigation 
the  whole  mind  of  the  Oriental  Church  is  found  to  have  been 
imbued  with  it  from  the  earliest  times.  And  when^  in  the 
Western  Church,  the  great  controversy  with  the  Pelagians 
led  to  a  thorough  sifting  of  the  subject  of  original  sin,  it 
drew  from  St.  Augustine,  the  great  Doctor  of  grace,  those  re- 
markable declarations  which  exempt  the  Blessed  Virgin  from 
all  sin.  In  examining  the  testimonies  of  the  Fathers,  it  be^ 
comes  undeniable  that  whilst  many  of  them  speak  in  the  sense 
of  the  Immaculate  Conception,  not  a  single  one  of  their  num- 
ber has  positively  said  that  Mary  had  ever  contracted  original 
sin.  Whilst  at  the  same  time  the  ambiguous  language  which 
has  been  so  carefully  collected  and  cited  by  the  opponents  of 

'  From  The  Immaculate  Conception,  by  Bishop  Ullathorne.    Those  who 

wonld  see  the  tradition  drawn  out  in  all  ite  copionsness,  must  take  in  hand 

the  extensire  work  of  Passaglia.    It  is  entitled,  De  ImmaeukUo  Detparm 

Semper  Virginia  Conceptu  Commentarius,  and  comprises  three  yolnmes  in 

folio.    In  this  chapter  I  am  much  indebted  to  the  beautiful  treatise  of 

Abbot  Gueranger. 

448 


\ 

444  APPENDIX 

the  mystery,  from  a  certain  number  of  them,  resolves  itself 
into  perfect  accordance  with  the  doctrine  of  her  exemption 
from  sin,  the  moment  that  doctrine  is  rightly  apprehended 
and  distinguished  from  what  does  not  come  under  its  defini- 
tion. 

The  first  testimony  is  that  which  the  Apostle  St.  Andrew 
gives  in  his  profession  of  faith  before  the  Proconsul  Egeus, 
as  recorded  in  the  celebrated  letter  of  the  priests  of  Patras, 
which  relates  his  martyrdom.  "  The  first  man  brought  in 
death  through  the  tree  of  prevarication,  hence  it  was  neces- 
sary, that  as  death  had  been  brought  in,  it  should,  through 
the  tree  of  the  Passion,  be  driven  out.  And  because  the 
first  man  was  created  of  immaculate  earth,  it  was  necessary 
that  the  perfect  man  should  be  bom  of  an  imTrboctUate  Vir- 
gm,  through  whose  means  the  Son  of  God,  who  had  before 
created  man,  might  repair  that  eternal  life  which  had  been 
lost  through  Adam."  * 

The  celebrated  comparison  between  the  immaculate  earth 
and  the  immaculate  Virgin  became,  as  we  have  seen,  a  com- 
mon expression  with  the  Fathers. 

St.  Dionysius,  Patriarch  of  Alexandria,  and  one  of  the 
most  famous  doctors  of  the  third  century,  thus  speaks  of  the 
relations  between  the  Mother  of  God  and  her  divine  Son: 
"There  are  many  mothers;  but  one,  and  one  only  Virgin 
dcmghier  of  life^  who  brought  forth  the  living  Wordj  who 
exists  of  HimseM,  uncreated  and  Creator."  * 

Again,  of  that  divine  power  which  formed  Mary  for  her 
destination,  the  same  saint  says  :  "  Christ  dwelt  not  in  a  ser- 
vant, but  in  Sis  holy  tabernacle^  not  made  with  hands,  Mary, 
the  Mother  of  God.  In  her,  our  King,  the  King  of  glory, 
was  made  High  Priest,  and  abideth  for  ever."  *    Further  on 

1  The  authenticity  of  this  letter  is  asserted  by  Lumper,  Gallandi,  Mor- 
oelli,  &c.  And  the  Protestant  Woog,  who  first  published  the  Greek,  has 
▼indicated  it  against  its  assailants.  Gallandi  obserres  that  it  was  used  very 
early  in  the  Oflaces  of  the  Church. 

'  Epist.  Ad  vers.  Paulum  Samosat 

*  Ibid.    Respons.  ad  qusst.  7. 


appendix:.  445 

the  same  holy  Bishop  says  :  "  Neither  was  our  supreme  High 
Priest  ordained  by  the  hands  of  man,  nor  was  His  tabernacle 
fabricated  by  men,  but  that  most  praiseworthy  tabernacle  of 
God,  Mary,  the  Vii*gin,  and  Mother  of  God,  was  firmly  set  by 
the  Holy  Ghost,  and  protected  by  the  power  of  the  Most 
High."  St.  Dionysiufl  also  compares  the  Blessed  Virgin  to 
the  garden  of  delights :  "  The  only-begotten  God,  the  Word, 
descended  from  Heaven,  and  was  borne  in  the  womb,  and 
came  forth  from  the  virginal  Paradise  which  possessed  all 
things."  * 

The  celebrated  comparison  between  Eve,  whilst  yet  imma- 
culate and  incorrupt,  that  is  to  say,  not  subject  to  original  sin, 
and  the  Blessed  Virgin,  is  drawn  out  by  St.  Justin,"  St. 
Irenseus,*  Tertullian,*  Julian  Firmicus,'  St.  Cyril  of  Jerusa- 
lem,* and  St.  Epiphanius.^  As  St.  Justin  is  the  first  of  the 
series,  from  whose  Dialogue  with  Trypho  I  cite  the  passage, 
where,  speaking  of  the  Divine  "Word  of  the  Father,  he  says : 
"  He  was  made  from  a  Virgin,  that  the  way  by  which  disobe- 
dience took  its  beginning  from  the  serpent,  by  the  same  it 
might  receive  its  destruction.  For  whilst  Eve  was  yet  a  -Vir- 
gin a/nd  incorrupt^  having  conceived  the  words  spoken  to  her 
by  the  serpent,  she  brought  forth  disobedience  and  death. 
But  the  Virgin  Mary,  when  she  had  received  faith  and  joy,  as 
Gabriel  announced  to  her  the  glad  message,  that  the  Spirit  of 
the  Lord  should  descend  in  her,  and  the  power  of  the  Most 
High  should  overshadow  her,  .  .  .  gave  answer :  Be  it  done 
to  me  according  to  Thy  wordP 

In  the  same  spirit,  and  with  a  like  implied  exemption  from 
the  curse,  St.  Hippolytus,  Bishop  and  Martyr,  says,  speaking 
first  of  our  Saviour:  "He  was  the  ark  formed  of  incor- 
ruptible wood.  For  by  this  is  signified  that  His  tahemacle 
was  exempt  from  pvl/ridity  amd  corruption^  which  brought 

.  *  Ibid.    Respons.  ad  qtuest.  10.         '  St.  Justin,  Dialog,  cum  Tn/phone. 
«  St.  Iren.  Coni,  Ernes.  L.  iii.  c.  22.       ♦  Tertull.  De  Came  Christi,  c.  17. 
*  Jul.  Finnic.  De  errore  prophan.  relig,  c.  26. 
•St.  Cyril.  JerusftL  Cateeh.  12.  'St.  Epiph.  Hcsrea.  78. 


446  APPEXDH. 

forth  no  oormption  or  sin.  But  the  Lord  was  exempt  from 
Bin,  of  wood  not  obnoxiotis  to  eomiption  according  to  man  / 
that  ifl,  of  the  Virgin  and  of  the  Holy  Ghost,  covered  within 
and  without  with  the  pore  gold  of  the  word  of  God."  ' 

Origea,  or  the  ancient  author  of  the  Homilies  attrihated  to 
him,  thus  speaks  of  the  Mother  of  Grod  :  "  This  Yii^in 
Mother  of  the  Onlj-begotten  of  God  is  called  Mary,  worthj 
of  God,  immaculate  of  the  immaculate,  one  of  the  one."  The 
author  then  addresses  St.  Joseph :  ^*  Keceive  her  as  the 
heavenly  treasure  confided  to  thee,  as  the  riches  of  the  Deity, 
fvs  most  complete  sanctity,  as  perfect  justice.  .  .  .  She  cour 
ceives  not  of  the  desire  of  the  fathers,  who  is  neither  deceived 
ly  ths  pereuaeion  of  the  serpetvt^  nor  infected  with  hiapoieon^ 
ous  hreathinga.^^  He  then  says :  "  Christ  needs  not  a  father 
on  earth,  for  He  has  an  incorruptible  Father  in  Heaven.  He 
needs  not  a  mother  in  Heaven,  for  He  has  a  chaste  and  inuna* 
culate  mother  on  earth,  this  most  Blessed  Virgin  Mary." 

In  the  fourth  century,  St.  Ephrasm  extolled  the  Blessed 
Virgin  in  streams  of  the  sweetest  and  most  melodious  elo* 
quence.  It  would  require  a  volume  by  itself  to  cite  all  the 
beautiful  things  which  he  has  said  of  her.  In  a  prayer  to  the 
Blessed  Mother  of  Gkxi,  he  calls  her :  "  Immaculate  and  un* 
contaminated,  incorrupt  and  thoroughly  chaste,  and  a  vii^n 
most  estranged  from  every  soil  and  stain  of  sin,  the  Spouse  of 
God  and  our  Lady,  .  .  .  inviolate,  integral,  and  manifestly 
the  chaste  and  pure  Virgin  Mother  of  God,  ....  more  holy 
than  the  Seraphim,  and  beyond  comparison  more  glorious 
than  the  rest  of  the  supernal  hosts." '  Again,  St.  Ephrsem 
calls  her:  ^^ Immaculate,  most  immaculate,  most  pure,  the 
exceedingly  new  and  divine  gift,  the  absolutely  immaculate, 
the  divine  seat  of  God,  the  Lady  ever  blessed,  the  price  of  the 
redemption  of  Eve,  the  fountain  of  grace,  the  sealed  fountain 
of  the  Holy  Ghost,  the  most  divine  Temple,  the  pure  seat  of 
God,  who  crushed  the  head  of  the  most  wicked  dragon,  who 

1  Orat.  in  illud,  Dominus  pascit  me,  Bibi,  Pia^rum  Gallandii,  t.  iL 
*In  Orai,  ad  Sonet,  Dti  GenitrieeMp. 


APPENDIX.  447 

was  ever  in  body  as  in  mind,  entire  and  immacnlate,  •  •  .  the 
holy  tabernacle  which  the  spiritual  Beseleel  built  up." ' 

Much  more  might  be  dted  from  the  writings  of  the  great 
Doctor  of  the  Syrian  Church,  which,  like  what  we  have 
given,  is  utterly  inconsistent  with  the  idea  of  a  sinful  and 
corrupt  origin  in  the  Mother  of  God. 

In  the  same  century,  St.  Ambrose  says,  addressing  our 
Saviour  on  these  words  of  the  Psalmist,  '^/  hwoe  gone  astray 
Uke  a  sheep  J  seek  Thau  Thy  serva/n;t :  Seek  Thou  Thy  sheep,  not 
through  servants  or  mercenaries,  but  through  Thyself.  Ke- 
ceive  me  in  that  flesh  which  fell  in  Adam ;  receive  me,  not 
from  Sarah,  but  from  Mary ;  that  the  virgin,  from  whom 
Thou  receivest  me,  may  be  incorrupt,  a  virgin  integral, 
through  grace,  from  every  stain  of  sin."  " 

We  will  now  come  to  the  fifth  century,  and  first,  to  St. 
Augustine.  Bef  uting  Pelagius,  who  had  maintained  that  a 
considerable  number  of  persons  had  lived  on  earth  absolutely 
without  sin,  St.  Augustine,  in  his  book  on  Nature  and 
Grace^  replied,  that  all  the  just  had  truly  known  sin :  ^'  Ex- 
cept," he  says,  "the  holy  Virgin  Mary,  of  whom,  for  tte 
honor  of  the  Lord,  I  will  have  no  question  whatever  when 
sin  is  concerned.  For  whence  can  we  know  the  measure  of 
grace  conferred  on  her  to  v(mquish  si/n  on  every  side^  on  her 
who  deserved  to  conceive  and  bring  forth  Him  who,  it  is  evi- 
dent, had  no  sin  ? "  *  St.  Augustine  here  speaks  professedly 
of  actual  sin,  but  he  lays  down  principles  which  equally  ex- 
clude every  idea  of  original  sin  from  Mary,  in  whom,  for 
the  honor  of  the  Lord,  he  will  not  hear  of  sin.  And  the 
grace  she  received  was  given  her  to  vanquish  sin  on  eveiy 
side,  and  therefore  on  the  side  of  her  origin. 

In  a  controversy  with  Julian,  the  disciple  of  Pelagius,  St. 
Augustine  had  to  defend  the  doctrine  of  original  sin,  whidi 
Julian  denied.  And  a  remarkable  incident  arises  in  the 
course  of  the  controversy,  as  connected  with  our  subject. 

'Ibid.         ^Serm,^,inPMmn^.         * D$ Ifaiura et  OraHa,  e.  d». 


448  APPEXDIX. 

Julian  makes  a  popular  appeal  to  the  pious  belief  of  the 
faithful  respecting  the  Blessed  Virgin,  as  if  St.  Augustine, 
bj  his  doctrine  of  original  sin,  had  included  Mary  in  it. 
And  St  Augustine  had  to  meet  the  charge.  Julian  said : 
"Jovinian  opposed  Ambrose,  but  compared  with  you,  he 
deserves  to  be  acquitted.  He  destroyed  the  virginity  of 
Mary  by  subjecting  her  to  the  common  laws  of  child-bearing, 
but  you  transfer  Mary  to  the  devU^  by  subjecting  her  to  the 
common  condition  of  birth."  To  this  charge  St.  Augustine 
replies :  **  We  do  not  transfer  Mary  to  the  devil  by  the  con- 
dition of  her  birth,  for  this  reason,  that  that  condition  is  dis- 
solved by  the  grace  of  her  new  birth." ' 

This  incident  shows  how  St.  Augustine  and  those  of  his 
time  shrunk  back  from  the  idea  that  Mary  was  ever  aban- 
doned to  the  devil,  or  was  a  child  of  sin.  And  as  the  sin  in 
question  between  St.  Augustine  and  Julian  was  original  sin, 
it  is  clear  that  St.  Augustine's  intention  was  to  free  himself 
from  the  charge  of  having  transferred  Mary  with  the  rest  of 
mankind  to  Satan  through  that  sin.  And  by  her  new  birth, 
or  regeneration,  he  could  not  refer  to  baptism  in  her  case,  but 
to  the  grace  of  redemption  in  her  passive  conception. 

In  a  work  entitled  A  Treatise  on  the  Five  Heresies^  long 
attributed  to  St.  Augustine,  but  supposed  by  the  Benedictine 
editors  to  have  been  composed  soon  after  his  death,  our  Lord 
is  introduced  as  reproaching  the  Manicheans  in  these  words : 
"  I  made  the  Mother  of  whom  I  should  be  bom.  I  prepared 
and  cleansed  the  way  for  my  journey.  She  whom  thou  de- 
gpisest,  O  Manichean,  is  my  mother,  but  she  is  made  by  my 
hand.  If  I  could  be  defiled  when  I  made  her,  I  could  be 
defiled  when  I  was  bdm  of  her."  Here,  as  in  several  of 
the  ancients,  Mary  is  spoken  of  ^as  having  had  a  special 
creation.  Nature  was  cleansed  in  her  when  the  flesh  was 
animated. 

St  Maximin  of  Turin  says :  "  Truly  Mary  was  a  dwelling 

>  Opnfi  imperfec.  contra  Jtdian,  L.  4,  c.  122. 
*  Inter  opera  S.  AugosUni,  t  8. 


APPENDIX.  449 

fit  for  Christ,  not  because  of  her  habit  of  body,  but  because 
of  original  graoer  * 

St.  Peter  Chrysologus,  Archbishop  of  Ravenna,  in  one  of 
his  celebrated  discourses,  says:  "The  angel  took  not  the 
Virgin  from  Joseph,  but  gave  her  to  Christ,  to  whom  she 
was  pledged  in  the  womb,  when  she  was  made."  * 

Theodotus  of  Ancyra,  in  his  discourse  to  the  Fathers  of  the 
Council  of  Ephesus,  calls  the  Mother  of  God :  "  The  inno- 
cent Virgin,  without  spot,  void  of  all  culpability,  uncontami- 
nated,  holy  in  body  and  in  soul,  as  a  lily  springing  amongst 
thorns,  untaught  the  ills  of  Eve,  worthy  of  the  Creator,  who 
gave  her  to  us  by  His  providence."  * 

St.  Proclus,  in  his  discourse  contained  in  the  acts  of  that 
Council,  amongst  many  things  of  a  like  nature,  says :  "  As 
He  formed  her  without  any  stain  of  her  own,  so  He  pro- 
ceeded from  her  contracting  no  stain." '  And  he  introduces 
the  Son  of  God,  addressing  His  Mother  in  these  words  :  "  I 
shall  not  in  any  way  injure  my  uncreated  majesty,  for  I  shall 
dwell  in  a  tabernacle  which  was  created  by  myself."  * 

I  shall  conclude  the  testimonies  from  the  fifth  century, 
with  the  following  beautiful  passage  from  the  Hymn  before 
Meat  of  Prudentius :  "  Hence  came  the  enmity  of  old  be- 
tween the-  serpents  and  man,  that  inextinguishable  feud, — 
that  now  the  viper  prostrate  beneath  the  Woman's  feet  lies 
crushed^  and  trampled  on.  For  the  Virgin,  who  obtained 
grace  to  bring  forth  God,  hath  charmed  away  all  his  poisons ; 
and  driven  to  hide  himself  in  the  grass,  green  as  himself,  he 
there,  coiled  up  in  his  folds,  torpidly  vomits  forth  his  now 
harmless  venom." 

>  Horn.  T.  Anie  NaMt  Zhmini,     «  Serm.  140,  De  AnnwiciaL  B,  M.  F. 
«  aalland.  t  ix.  *  Ibid. 


THE  INFALLIBILITY  OP  THE  POPK 


We  teach  and  define  that  it  is  m  dogma  dirinelj  lereakd:  that  the  R»» 
man  Pontiff,  when  he  speaks  ex  cathedra — that  is,  when  in  discharge  of  the 
office  of  Pastor  and  Doctor  of  all  Christians,  by  yirtue  of  his  supreme  Apos- 
tolic authority  he  defines  a  doctrine  regarding  faith  or  morals  to  be  held  by 
the  uniyersal  Church,  by  the  dirine  assistance  promised  to  him  in  blessed 
Peter — ^is  possessed  of  that  infallibility  with  which  the  divine  Redeemer 
willed  that  His  Chorch  should  be  endowed  for  defining  doctrine  regarding 
faith  or  morals:  and  that  therefore  such  definitions  of  the  Roman  Pontiff 
are  irreformable  of  themselves^  and  not  from  the  consent  of  the  Church. 

But  if  any  one-— which  may  God  avert — ^presume  to  contradict  thisour 
definition,  let  him  be  anathema.— (^iinca  of  thM  Vatiam,  1870. 

The  extracts  given  in  the  chapters^  "  The  Primacy  of  St. 
Peter"  and  "The  Primacy  of  the  Successors  of  St.  Peter,'* 
fully  uphold  this  decision.  It  has  been  thought  well  to  sub- 
join a  translation  of  the  whole  Dogmatic  Constitution  on  the 
Church  of  Christ,  published  in  the  fourth  aesBion  of  the  Holy 
(Ecumenical  Council  of  the  Vatican : 

PIU8  BISHOP,  BEBVANT  OF  THK  SKBTAITTS  OF  OOD,  WTTH  TffiB 
APPBOYAL  OF  THB  SACKED  OOUTSfOlLy  FOB  AN  BVBBLA8TINO 
BEMEMBBANOE. 

The  Eternal  Pastor  and  Bishop  of  our  souls,  in  order  to  con- 
tinue for  all  time  the  life-giving  work  of  His  Kedemption, 
determined  to  build  up  the  Holy  Church,  wherein,  as  in  the 
House  of  the  living  God,  all  who  believe  might  be  united  in 
the  bond  of  one  faith  and  one  charity.    Wherefore^  before 


APPENDIX  451 

He  entered  into  His  glory,  He  prayed  unto  the  Father,  not 
for  the  Apostles  only,  bat  for  those  also  who  through  their 
preaching  should  come  to  believe  in  Him,  that  all  might  be 
one  even  as  He  the  Son  and  the  Father  are  one/  As  then 
He  sent  the  Apostles  whom  He  had  chosen  to  Himself  from 
the  world,  as  He  Himself  had  been  sent  by  the  Father :  so 
He  willed  that  there  should  ever  be  pastors  and  teachers  in 
His  Church  to  the  end  of  the  world.  And  in  order  that  the 
Episcopate  also  might  be  one  and  undivided,  and  that  by 
means  of  a  closely  united  priesthood  the  multitude  of  the 
faithful  might  be  kept  secure  in  the  oneness  of  faith  and 
communion,  He  set  Blessed  Peter  over  the  rest  of  the  Apos- 
tles, and  fixed  in  him  the  abiding  principle  of  this  twofold 
unity,  and  its  visible  foundation,  in  the  strength  of  which  the 
everlasting  temple  should  arise,  and  the  Church  in  tlie  firm- 
ness of  that  faith  should  lift  her  majestic  front  to  Heaven." 
And  seeing  that  the  gates  of  hell  with  daily  increase  of  ha- 
tred are  gathering  their  strength  on  every  side  to*  upheave 
the  foundation  laid  by  God's  own  hand,  and  so,  if  that  might 
be,  to  overthrow  the  Church :  We,  therefore,  for  the  preser- 
vation, safe-keeping,  and  increase  of  the  Catholic  flock,  with 
the  approval  of  the  Sacred  Council,  do  judge  it  to  be  neces- 
sary to  propose  to  the  belief  and  acceptance  of  all  the  faith- 
ful, in  accordance  with  the  ancient  and  constant  faith  of  the 
xmiversal  Church,  the  doctrine  touching  the  institution,  per- 
petuity, and  nature  of  the  sacred  Apostolic  Primacy,  in  which 


» St.  John  xrii.  21. 

•  Prom  Sermon  iv.  c?iap.  ii.  of  St.  Leo  the  Great,  a.d.  440,  vol.  i.  p.  17  o£ 
edition  of  Balierini,  Venice,  1753;  read  in  the  eighth  lection  on  the  Feast 
of  St.  Peter's  Chair  at  Antiooh,  Februarj  ^. 


452  APPEXDDL 

is  found  tiie  strength  and  soiiditT  of  the  entire  Church,  and 
at  the  eaine  time  to  pr»jacribe  and  condemn  the  contrary  er- 
rors, »o  hurtful  to  the  fl'X-k  of  Chriat, 


CHAPTER  L 
OF   THE   iNdnrunoH  of  the  apostolic  pkdcact  di  bt.tsbhkd 

.  PETiJt. 

We  tlierefore  teach  and  declare  that,  according  to  the  te&- 
tiinony  of  the  Gospel,  the  primacv  of  juritodiction  over  the 
oniversal  Church  of  God  was  imruediatelj  and  directly  pro- 
mL^  and  given  to  Blessed  Peter  the  Apostle  by  Christ  the 
Lord.  For  it  was  to  Simon  alone,  to  whom  lie  had  already 
said :  Thou  shalt  l)e  called  Cephas,*  that  the  Lord  after  the 
confession  made  by  him,  saying:  Thoa  art  the  Christ,  the 
Son  of  tlie  living  God,  addressed  these  solemn  words  :  Bless- 
ed art  thou,  Simon  Bar-Jona,  because  flesh  and  blood  have 
not  revehled  it  to  thee,  but  my  Father  who  is  in  Heaven. 
And  I  say  to  thee  that  thou  art  Peter ;  and  upon  this  rock  I 
will  build  my  Church,  and  the  gates  of  hell  shall  not  prevail 
against  it.  And  I  will  give  to  thee  the  keys  of  the  kingdom 
of  Heaven.  And  whatsoever  thou  shalt  bind  upon  earth,  it 
shall  be  bound  also  in  Heaven,  and  whatsoever  thou  shalt 
loose  on  earth,  it  shall  be  loosed  also  in  heaven.'  And  it  was 
upon  Simon  alone  that  Jesus  after  His  resurrection  bestowed 
the  jurisdiction  of  Chief  Pastor  and  Ruler  over  all  His  fold 
in  the  words:  Feed  my  lambs:  feed  my  sheep.'  At  open 
variance  with  this  clear  doctrine  of  Holy  Scripture  as  it  has 
been  ever  understood  by  the  Catholic  Church  are  the  per- 
verse opinions  of  those  who,  while  they  distort  the  form  of 
government  established  by  Christ  the  Lord  in  His  Church, 

>  St.  John  L  42.         *  St.  Matthew  xvL  16-19.  •  St  John  xzL  15-17. 


APPENDIX.  453 

deny  that  Peter  in  his  single  person,  preferably  to  all  the 
other  Apostles,  whether  taken  separately  or  together,  was 
endowed  by  Christ  with  a  true  and  proper  primacy  of  juris- 
diction ;  or  of  those  who  assert  that  the  same  primacy  was 
not  bestowed  immediately  and  directly  upon  Blessed  Peter 
himself,  but  upon  the  Church,  and  through  the  Church  on 
Peter  as  her  Minister. 

If  any  one,  therefore,  shall  say  that  Blessed  Peter  the 
Apostle  was  not  appointed  the  Prince  of  all  the  Apostles 
and  the  visible  Head  of  the  whole  Church  Militant ;  or  that 
the  same,  directly  and  immediately  received  from  the  same 
Our  Lord  Jesus  Christ  a  primacy  of  honor  only,  and  not  of 
true  and  proper  jurisdiction :  let  him  be  anathema. 


CHAPTEE  IL 

ON  THE  PKBPBTUrrY  OF  THE  PKIMAOY  OF  BLESSED  PETEE  IN  THE 
SOMAN   PONTIFFS. 

That  which  the  Prince  of  Shepherds  and  great  Shepherd 
of  the  sheep,  Jesus  Christ  our  Lord,  established  in  the  person 
of  the  Blessed  Apostle  Peter  to  secure  the  perpetual  welfare 
and  lasting  good  of  the  Church,  must,  by  the  same  institu- 
tion, necessarily  remain  unceasingly  in  the  Church ;  which, 
being  founded  upoii  the  Rock,  will  stand  firm  to  the  end  of 
the  world.  For  none  can  doubt,  and  it  is  known  to  all  ages, 
that  the  holy  and  Blessed  Peter,  the  Prince  and  Chief  of  the 
Apostles,,  the  pillar  of  the  faith  and  foundation  of  the  Catho- 
lic Church,  received  the  keys  of  the  kingdom  from  Our  Lord 
Jesus  Christ,  the  Saviour  and  Redeemer  of  mankind,  and 
lives,  presides,  and  judges,  to  this  day  and  always,  in  his  suc- 
cessors the  Bishops  of  the  Holy  See  of  Rome,  which  was 
founded  by  him,  and  consecrated  by  his  blood.*    Whence, 

*  From  the  Acte  (session  third)  of  the  Third  General  Council  of  Ephesus, 
A.D.  481,  Labbe's  Councils,  vol.  iii.  p.  1154.  Venice  edition  of  1728.  See 
also  letter  of  St.  Peter  Chrysologus  to  Eutyohes,  in  life  prefixed  to  his 
works,  p.  13,  Venice,  1750. 


454  APPEXDUL 

wh'/^jever  succeeds  to  Peter  in  this  See,  does  bjr  the  inbdtii- 
ti'*ii  of  Ci-rlst  Ilimself  obuiii  tLe  PriinacT  of  Peter  over  the 
w:-  >Le  Cliurcli.  TLe  di^poc^ition  made  by  lucanuite  Truth 
ti*'.r-:.^re  reiiiains,  and  Blessed  Peter,  abiding  tiirou-jh  the 
BXr*::i^Ak  of  the  liock  in  the  power  that  he  receired,  has  not 
aijaij'i«ine<J  the  direction  of  the  Church-'  Wherefore  it  has 
at  all  tiiuee  !*ceu  nece».sary  that  every  particular  Church — ^that 
is  to  feay,  the  faithful  throughout  the  world — should  agree 
with  the  lidjinau  Church,  on  account  of  the  greater  authority 
of  the  i>nii<:isil*jui  which  this  has  received;  that  all  being  as- 
Bociate^J  in  tlje  unity  of  tliat  See  whence  the  rights  of  com- 
munion bpread  to  all,  might  grow  together  as  members  of  one 
llead  in  the  compact  unity  of  the  body.' 

If  then,  any  hhould  deny  that  it  is  by  the  institution  of 
Chriftt  the  Lonl,  or  bv  divine  ricrht,  that  Blessed  Peter  should 
liave  a  perpetual  line  of  succeiisore  in  the  Primacy  over  the 
Univertial  (.'hurch,  or  that  the  Roman  Pontiff  is  the  successor 
of  Ble&ecd  Peter  in  this  primacy :  let  him  be  anathema. 


CHAPTEE  IIL 

ON  THE  POWER  ASD   NATUBE  OF  THE   PBIMACT   OF   THE   BOKAK 

PONTIFF. 

Wherefore,  resting  on  plain  testimonies  of  the  Sacred  Writ- 
ings, and  adhering  to  the  plain  and  express  decrees  both  of  our 
predecessors,  the  Roman  Pontiffs,  and  of  the  General  Coun- 
cils, we  renew  the  definition  of  the  (Ecumenical  Council  of 
Florence,  in  virtue  of  which  all  the  faithful  of  Christ  must 
believe  that  the  Holy  Apostolic  See  and  the  Roman  Pontiff 
po88(j88e8  the  primacy  over  the  whole  world,  and  that  the 
Roman  Pontiff  is  the  successor  of  Blessed  Peter,  Prince  of 

1  From  Sermon  iii.  chap.  iii.  of  St.  Leo  the  Great,  vol.  i.  p.  12. 

•  From  St.  Ireneus  Against  Heresies,  book  iii.  cap.  iii.  p.  175,  Bene- 
dictiiM  edition,  Venice,  1734  ;  and  Acts  of  Synod  of  Aqniieia^  ▲.!>.  881, 
Labbe's  CowncOs,  vol.  iL  p.  1185,  Venice,  1728. 


APPENDIX.  455 

the  Apostles^  and  is  tme  Yicar  of  Christ,  and  -Head  of  the 
whole  Church,  and  Father  and  Teacher  of  all  Christians  ;  and 
that  full  power  was  given  to  him  in  Blessed  Peter  to  rule, 
feed,  and  govern  the  Universal  Church  by  Jesus  Christ  our 
Lord ;  as  is  also  contained  in  the  acts  of  the  General  Councils 
and  in  the  Sacred  Canons. 

Ilence  we  teach  and  declare  that  by  the  appointment  of 
our  Lord  the  Roman  Church  possesses  a  superiority  of  or- 
dinary power  over  all  ether  Churches,  and  that  this  power 
of  jurisdiction  of  the  Koman  PontifE,  which  is  truly  episco- 
pal, is  immediate  ;  to  which  all,  of  whatever  rite  and  digni- 
ty, both  pastors  and  faithful,  both  individually  and  collective- 
ly, are  bound,  by  their  duty  of  hierarchical  subordination  and 
true  obedience,  to  submit  not  only  in  matters  which  belong  to 
faith  and  morals,  but  also  in  those  that  appertain  to  the  dis- 
cipline and  government  of  the  Church  throughout  the  world, 
so  that  the  Church  of  Christ  may  be  one  flock  under  one  su- 
preme pastor  through  the  preservation  of  unity  both  of  com- 
munion and  of  profession  of  the  same  faith  with  the  Eoman 
Pontiff.  This  is  the  teaching  of  Catholic  truth,  from  which 
no  one  can  deviate  without  loss  of  faith  and  of  salvation. 

But  so  far  is  this  power  of  the  Supreme  Pontiff  from  being 
any  prejudice  to  the  ordinary  and  immediate  power  of  epis- 
copal jurisdiction,  by  which  Bishops,  who  have  been  set  by 
the  Holy  Ghost  to  succeed  and  hold  the  place  of  the  Apos- 
tles,* feed  and  govern,  each  his  own  flock,  as  true  Pastors, 
that  this  their  episcopal  authority  is  really  asserted,  strength- 
ened, and  protected  by  the  supreme  and  universal  Pastor ; 
in  accordance  with  the  words  of  St.  Gregory  the  Great :  My 
honor  is  the  honor  of  the  whole  Church.  My  honor  is  the 
flrm  strengtli  of  my  brethren.  I  am  truly  honored,  when 
the  honor  due  to  each  and  all  is  not  withheld.* 


1  From  chap.  iv.  of  xxiii.  session  of  Coancil  of  l^ent,  **  Of  the  Eoclesi- 
astical  Hierarchy.'* 

*  From  the  letters  of  St  Gregory  the  Great,  book  viii.  80»  vol.  u.  p.  919, 
Benedictine  edition,  Paris,  1705. 


456  XPFESVJJL 

Farther,  from  this  supreme  power  poffroiccd  by  the  Boman 

Pontiff  of  goTeming  the  UniTersal  Church,  it  follows  that 
he  has  the  ri^ht  of  free  commanication  with  the  Pastors  of 
the  whole  Chnrch,  and  with  their  flocks,  that  these  may  be 
taught  and  ruled  bv  him  in  the  wav  of  salvation.  Wherefore 
we  condemn  and  reject  the  opinions  of  those  who  hold  that 
the  communication  between  this  Supreme  Head  and  the  Pas- 
tors and  their  flocks  can  lawf  uU  v  be  impeded  ;  or  who  make 
this  communication  subject  to  the  will  of  the  secular  power, 
00  as  to  maintain  that  whatever  is  done  by  the  Apostolic  See, 
or  by  its  authority,  for  the  government  of  the  Church,  can- 
not have  force  or  value  unless  it  be  confirmed  by  the  assent 
of  the  secular  power.  And  since  by  the  divine  right  of 
Apostolic  primacy,  the  £oman  Pontiff  is  placed  over  the 
Universal  Church,  we  further  teach  and  declare  that  he  is  the 
supreme  judge  of  the  faithful,'  and  that  in  all  causes,  the 
decision  of  which  belongs  to  the  Church,  recourse  may  be 
had  to  his  tribunal,*  and  that  none  may  reopen  the  judgment 
of  the  Apostolic  See,  than  whose  authority  there  is  no  great- 
er, nor  can  any  lawfully  review  its  judgment'  Wherefore 
they  err  from  the  right  course  who  assert  that  it  is  lawful  to 
appeal  from  the  judgments  of  the  Roman  Pontiffs  to  an 
(Ecumenical  Council,  as  to  an  authority  higher  than  that  of 
the  Roman  Pontiff. 

If  then  any  shall  say  that  the  Roman  Pontiff  has  the  office 
merely  of  inspection  or  direction,  and  not  full  and  supreme 
power  of  jurisdiction  over  the  Universal  Church,  not  only  in 
things  which  belong  to  faith  and  morals,  but  also  in  those 
which  relate  to  the  discipline  and  government  of  the  Church 
spread  throughout  the  world;  or  assert  that  he  possesses 
merely  the  principal  part,  and  not  all  the  fulness  of  this  su- 


'  Prom  a  Brief  of  Pius  VI.  Super  soliditcUt,  of  Koyember  28,  1786. 

•  Prom  the  Acts  of  the  Pourteenth  Qeneral  Council  of  Lyons,  a.d.  1274 
LabV>e'8  CouneiUt  vol.  xiv.  p.  512. 

*Prora  Letter  viii.  of  Pope  Nicholas  L,  a.d.  858,  to  the  Emperor 
Michael,  in  Labbe*s  Councils,  voL  ix.  pp.  1339  and  1570. 


APPENDIX.  457 

preme  power;  or  that  this  power  which  he  enjoys  is  not 
ordinary  and  immediate,  both  over  each  and  all  the  Churches 
and  over  each  and  all  the  Pastors  and  the  faithful :  let  him 
be  anathema. 


CHAPTEK  IV. 

CONCERNING     T^B     INFALLIBLB     TBACHING     OF     THE     EOMAN 

PONTIFF. 

Moreover,  that  the  supreme  power  of  teaching  is  also  in- 
cluded in  the  Apostolic  primacy,  which  the  Roman  Pontiff, 
as  the  successor  of  Peter,  Prince  of  the  Apostles,  possesses 
over  the  whole  Church,  this  Holy  See  has  always  held,  the 
perpetual  practice  of  the  Church  confirms,  and  (Ecumenical 
Councils  also  have  declared,  especially  those  in  which  the 
East  with  the  West  met  in  the  union  of  faith  and  charity. 
For  the  Fathers  of  the  Fourth  Council  of  Constantinople, 
following  in  the  footsteps  of  their  predecessors,  gave  forth 
this  solemn  profession  :  The  first  condition  of  salvation  is  to 
keep  the  rule  of  the  true  faith.  And  because  the  sentence  of 
our  Lord  Jesus  Christ  cannot  be  passed  by,  who  said :  Thou 
art  Peter,  and  upon  this  Rock  I  will  build  my  Church,*  these 
things  which  have  been  said  are  approved  by  events,  because 
in  the  Apostolic  See  the  Catholic  Religion  and  her  holy  and 
well-known  doctrine  has  always  been  kept  undefiled.  De- 
siring, therefore,  not  to  be  in  the  least  degree  separated  from 
the  faith  and  doctrine  of  that  See,  we  hope  that  we  may 
deserve  to  be  in  the  one  communion,  which  the  Apostolic 
See  preaches,  in  which  is  the  entire  and  true  solidity  of  the 
Christian  religion.*  And,  with  the  approval  of  the  Second 
Council  of  Lyons,  the  Greeks  professed  that  the  Holy  Roman 

>  St.  Matthew  xvi.  18. 

'  From  the  Formula  of  St.  Hormisdas,  subscribed  by  the  Fathers  of  the 
Eighth  General  Council  (Fourth  of  Constantinople),  ▲.D.  869.  Labbe's 
CaunGila,  yol.  v.  pp.  583,  622. 


458  APPKKDEL 

Cbnrch  enjojs  snpreme  and  full  Primacjr  and  pre-eminenee 
over  the  whole  Catholic  Church,  which  it  truly  and  hnmblj 
acknowledges  that  it  has  received  with  the  plenitude  of 
power  from  our  Lord  EUmself  in  the  person  of  blessed  Peter, 
Prince  or  Head  of  the  Apostles,  whose  successor  the  Boman 
Pontiff  is;  and  as  the  Apostolic  See  is  bound  before  all 
others  to  defend  the  troth  of  faith,  so  also  if  anj  questions 
regarrJin:^  faith  shall  arise,  thej  must  be  defined  bj  its  judg- 
ment.'  Finally,  the  Council  of  Florence  defined : '  That  the 
Boman  Pontiff  is  the  true  Yicar  of  Christ,  and  the  Head  of 
the  whole  Church,  and  the  Father  and  Teacher  of  all  Chris- 
tians ;  and  that  to  him  in  blessed  Peter  was  deliyered  by  our 
Lord  Jesus  Christ  the  fuU  power  of  feeding,  ruling,  and 
governing  the  whole  Church.* 

To  satiisfy  this  pastoral  duty  our  predecessors  ever  made 
unwearied  efforts  that  the  salutary  doctrine  of  Christ  might 
be  propagated  among  all  the  nations  of  the  earth,  and  with 
equal  care  watched  that  it  might  be  preserved  genuine  and 
pure  where  it  had  been  received.  Therefore  the  Bishops  of 
the  whole  world,  now  singly,  now  assembled  in  synod,  follow- 
ing the  long-established  custom  of  Churches,*  and  the  form 
of  the  ancient  rule,*  sent  word  to  this  Apostolic  See  of  those 
dangers  especially  which  sprang  up  in  matters  of  faith,  that 
there  the  losses  of  faith  might  be  most  effectually  repaired 
where  the  faith  cannot  fail*  And  the  Boman  Pontiffs, 
according  to  the  exigencies  of  times  and  circumstances,  some- 
times assembling  (Ecumenical  Councils,  or  asking  for  the 

"  Prom  the  Acts  of  the  Fourteenth  General  Council  (Second  of  LyonsX 
A.D.  1274.    Labbe,  vol.  xiv.  p.  519. 

*  From  the  Act^  of  the  Seyenteenth  Oenenl  CouDdl  of  Florenoe,  ▲.». 
1438.     Labbe,  vol.  xviii.  p.  536. 

»  John  xxi.  15-17. 

*  From  a  letter  of  St.  Cyril  of  Alexandria  to  Pope  St.  Celestine  L,  A.D. 
422,  vol.  vi.  part  ii.  p.  86,  Paris  edition  of  1688. 

»  From  a  R^^script  of  St.  Innocent  I.  to  the  Council  of  Milevis,  A.D.  402. 
Labbe,  vol.  iii.  p.  47. 

*  From  a  letter  of  St  Bernard  to  Pope  Innocent  II.,  ▲.D.  1130.  EpisL 
101,  vol.  iv.  p.  488,  Paris  ediUon  of  1742. 


APPENDIX.  469 

mind  of  the  Church  scattered  thranghont  the  world,  some- 
times by  particular  Synods,  sometimes  using  other  helps 
which  Divine  Providence  supplied,  defined  as  to  be  held 
those  things  which  with  the  help  of  God  they  had  recognized 
as  conformable  with  the  Sacred  Scriptures  and  Apostolic 
Traditions.  For  the  Holy  Spirit  was  not  promised  to  the 
successors  of  Peter  that  by  His  revelation  they  might  make 
known  new  doctrine,  but  that  by  His  assistance  they  might 
inviolably  keep  and  faithfully  expound  the  revelation  or 
deposit  of  faith  delivered  through  the  Apostles.  And  indeed 
all  the  venerable  Fathers  have  embraced  and  the  holy  ortho- 
dox Doctors  have  venerated  and  followed  their  Apostolic  doc- 
trine ;  knowing  most  fully  that  this  See  of  holy  Peter  re- 
mains ever  free  from  all  blemish  of  error  according  to  the 
divine  promise  of  the  Lord  our  Saviour  made  to  the  Prince 
of  His  disciples :  I  have  prayed  for  thee  that  thy  faith  fail  not, 
and,  when  thou  art  converted,  confirm  thy  brethren.' 

This  gift,  then,  of  truth  and  never-failing  faith  was  con- 
ferred by  heaven  upon  Peter  and  his  successors  in  this  Chair, 
that  they  might  perform  their  high  office  for  the  salvation  of 
all ;  that  the  whole  flock  of  Christ  kept  away  by  them  from 
the  poisonous  food  of  error,  might  be  nourished  with  the  pas- 
ture of  heavenly  doctrine ;  that  the  occasion  of  schism  being 
removed  the  whole  Church  might  be  kept  one,  and,  resting  on 
its  foundation,  might  stand  firm  against  the  gates  of  hell. 

But  since  in  this  very  age,  in  which  the  salutary  efficacy  of 
the  Apostolic  office  is  most  of  all  required,  not  a  few  are  found 
who  take  away  from  its  authority,  we  judge  it  altogether  ne- 
cessary solemnly  to  assert  the  prerogative  which  the  only- 
begotten  Son  of  God  vouchsafed  to  join  with  the  supreme 
pastoral  office. 

Therefore  faithfully  adhering  to  the  tradition  received  from 
the  beginning  of  the  Christian  faith,  for  the  glory  of  God  Our 
Saviour,  the  exaltation  of  the  Catholic  Beligion,  and  the  sal- 

>  St.  Luke  zzii.  83.  See  also  the  Acte  of  the  Sixth  General  Coimoil, 
A.D.  680.    Labbe,  vol.  vii.  p.  659. 


460  APPENDIX. 

vation  of  Christian  people,  the  Sacred  Conncil  approving,  we 
teach  and  define  that  it  is  a  dogma  divinely  revealed :  that  the 
Roman  Pontiff,  when  he  speaks  ex  cathedra^  that  is,  when  in 
discharge  of  the  office  of  Pastor  and  Doctor  of  all  Christians, 
by  virtue  of  his  supreme  Apostolic  authority  he  defines  a  doc- 
trine regarding  faith  or  morals  to  be  held  by  the  Universal 
Church,  by  the  divine  assistance  promised  to  him  in  blessed 
Peter,  is  possessed  of  that  infallibility  with  which  the  divine 
Redeemer  willed  that  His  Church  should  be  endowed  for  de- 
fining doctrine  rc/garding  faith  or  morals  :  and  that  therefore 
such  definitions  of  the  Roman  Pontiff  are  irreformable  of 
themselves,  and  not  from  the  consent  of  the  Cliurch. 

But  if  any  one — ^which  may  God  avert — ^presume  to  contra- 
dict this  our  definition :  let  him  be  anathema. 

Given  at  Rome  in  Public  Session  solemnly  held  in  the  Vati- 
can Basilica  in  the  year  of  Our  Lord  one  thousand  eight 
hundred  and  seventy,  on  the  eighteenth  day  of  July,  in  the 
twenty-fifth  year  of  our  Pontificate. 

In  conformity  with  the  original 

Joseph, 
Bishop  of  S.  PoUeny  8eoreta/ry  to  the  Vatican  Council. 


CHRONOLOGICAL  TABLE 

ECCLESIASTICAL  WEITEBS  AND  OP  COTJNOII^. 


Floa- 
rlBhed 

or 
wrote. 


St: 


St.  Clement.  . 
St.  Hermas. . . . 
St.  Barnabas.. 
Martyrdom   of 

Andrew 

St^  Ignatius 

Martyrdom   of   St. 

I^atios 

ttrolj[carp 
t.  Papias 

Martyrdom   of   St 
Symphorosa 

St.  Justin 

Martyrdom  of   St. 
Polycarp.... 

Tatian , 

Martyrdom  of  SS. 
Epipodius      and 

Alexander 

^Athenagoras < 

St.  Hegesippos .... 

St.  Ireneus 

St.  TheophUus 

Clement  of  Alexan- 
dria   

Tertullian 

St.  Serapion 

Martyrdom  of  SS. ) 
Perpetoa  and  Fe-  V 
lidtas ) 

Caius 

Recognitions  of  Cle-  } 
ment ) 

Clementines 

Origen 

Minucius  Felix 

St.  Hippolytus 

St.  Cornelius 

St.  Cyprian 

Anct.  L.  de  Bebap-  \[ 
tismate ' 

Auct.  L.  ad  Noviti- 
anos I 


70 
78 

80 

107 

106 

108 
118 

122 

180 

147 

151 

178 

178. 
178 
178 
182 

100 

195 
200 

208 

214 

216 

216 
216 


252 

248 

254 
255 


Died. 


107 
100 
100 


107 


160 
150 


168 


180 


181 
180 
202 
186 


218 
211 


Vol. 
and 
Page. 


252 

258 


1.    11  Cotelerina,  PP.  A|Kwr  Venet  1765 

ii.  100  Cotelerius 

ii  109  Cotelerius 

..  Kt)o  i  Qallandius,  -BiW.  Vet,  PP. Venet. 

^-  *^  j     1765 

i.    12  Cotelerius 

iiL  248  GaUandius 

i.    16  Cotelerius 
i.  888  Gallandius 

ilL  249  Gallandius 

1. 128  Ed.  Bened.  Paris.  1742 

L  288  Gallandius,  vol.  1. 

iL  158  Ed.  Bened.  (S.  Justin!)  Paris.  17^ 

ill.  260  Gallandius 

iL  158  Ed.  Bened.  (S.  Jnstini)  Paris.  1742 

i.  128  Gallandius 

i.    17Ed.  Bened.  Venet.  1784 

i.    16  Ed.  Bened.  (S.  Justini)  Paris.  1742 

i.    21  Potter,  Venet  1757 

i.    24  Rigaltius,  Paris.  1695 
i.  899  Gallandius 

iii.  251  Gallandius 

i.  899  Gallandius 
ii.  185  Cotelerius 

ii.   11  Cotelerius 

i.    26  Ed.  Bened.  Paris.  1782-59 
ii.  155  Gallandius 

i.  192  Galland. ;  and  Fabric.  Hamb.  1716 
ii.  187  Gallandius 

i.    81  Ed.  Bened.  Venet.  1728 

i.    87  Gallandius 
1.  147  Gallandius 


481 


462 


CHBONOIiOGICAL  TABLE. 


Firmilkui 

St.  Qrtgcftj  Thau- 1 

niAtargus ( 

Pontius 

St.     DiouYsius     of ) 

Alexaadria ) 

Magnes 

Apostolical  Courti-  i 

tuUoDs ) 

St.  Anatolius 

Ifalehion 

St.  Arcbelaus 

Gommodian 

St.  MethodioB 

St  PampMuB 

St.  Victorinus 

St.  Peter  of  Alex- ) 

andria. t 

NUufl 

AmobiuH 

Lactantius 

Celsus 

St.    Alexander    of ) 

Alezandxia ) 


Jarencna 

St.  Anthonj 

St.  Theodore 

St.  James  of  NisibiB. . 

St.  Julius  L 

Julius  Firmious  Ma- ) 

temus f 

St.  Orsiesius. 

Idberius 

Hoeins 

St.  Hilary  of  Poitiers 

StZeno 

St.  Athanasius. . . . 
St  PhoBbadius 


VIoa-l 

riihed 

or 


257 
»5 
968 
258 

aM 

370 

270 
270 
278 
280 

290 

280 
294 


806 
810 
820 
821 


828 

880 
880 

840 

842 

844 

845 
858 

866 

856 


272     L264Ed.Bened.(S.C7priani)yen.l728 

270  iii.8S»Galla2idiu8:andEd.Pltfis.  1622 

ilL  252  Gallandiua 

264  iiL  388  fUmui,  1726 

SOOjOaUandins 

89  Cotelerius  and  Gallandiiis 

265  Gallandius 
148  QaUandhis 
2io;6aila&diu0 
SOOGaUandius 
40  Gallandius 


811 
808 
806 
811 

820 
880 


688 


856 
661 


880 
866 


867 


872 


Vol. 


40 

148 

12 


j£d.    Bened.    (Ongenis) 
}     1788-59;  and  GiOlaiidiv 

Gallandius 


Pam 


ii.  414  Gallandius 

iiL  156iLugd.  Batar.  1661 


Le  Bnin  and  Bufresnoj.  Pkria.  1748 
GaUandius 


i.    43 
iii.884 

L   44Gallaadia8 


L  46 


ii 

ii.  18 
ii.  224 

iL    18 

1.406 

i.  1 

ii.    14 

i.  406 

i.  47 
i.  48 
i.  154 

i.  48 
L  462 


(Mist.  EeeUB,  Cantab.  1720 
Pram,  et  Dem.  £vaHg,  Ool<m.  1668 
IMms  and  Isaiaa,  Monti  Not. 

CoUect.  Paris.  1707 
Pnxnm  and  three  first  chapters 
of  Dem.  Evangtl.,  witn  14 
Treatises,  Galland. ;  Cemm.  on 
St.  Luke,  Fragm.  of  Treatise 
on  Easter,  Ma^  Not.  CoUeet. 
T.  i.  Borne 

CTaHandius 

Gallandius 

Gkillandius 

(  Gallandius,  reprint  of  Bd.  Bom. 

J     (Antonetti)  1756 

Gallandius,  after  Constant 

Gallandius 

Gallandius 

Gallandius,  after  Constant 
i^Sd.  Bened.  S.  Athanadi  and 
(     Gallandius 
Post  Bened.  (Malfei)  Venet  1749 

Gallandius,   reprint  of  the  Ed. 
Veron.  1739. 

Ed.  Bened.  Patay.  1777  ;  Montf. 
•  Not.  Collect  Paris.  1707; 
(  Mai,  NoT.CoUect  T.  ix.  Bom» 
Gallandius 


GBRONOLOGIOAL  TJ^BIM. 


(168 


Flon- 
riflhfid 

or 
wrote. 


St  Cyril  of  Jerusalem 

St  Optatus 

Didymns  of  Alex- ) 
andria ) 

Lucifer  of  GagUari, . . 

StDamaras 

Philo  of  Carpasium. . 

St  Ephnem 

St  Amphilochius 

St  Gregory  of  Nyssa 
St  Gregory  of  Na- ) 

zianzum •«.  ( 

St  Basil , 

St      Macarius     of 

Alexandria 

St     Maoarius     of 

Egypt ■'' 

St  Facian... •...,.•.. 

B.  IsaiaB.^.t 

St  Philastrius 

FaustinuB 

B.  Jerome 

St  Epiphanius 

Timotheus  of  Alex- ) 

andria ) 

St  Ambfooe » 

St  Siricins , . . . . 

Theophilos  of  Alex- ) 

anuria f 

St  Asterius 


.r*! 


St.  Chrysostom, 

St.    Gaudentius 

Brescia 

St  Maruthas  .. 
Andrew  of  Gnsarea 
Marius  Yiotorinns.. 

St  Jerome 

Bnffinus..... 

St.  Yigilins  of  Ti^t 

Severus,  Bhetor 

7f9honiu8 

St  Paulinus  of  Nola. 

St  Victricius. 

St  Anastasius. 

Hilary  the  Deacon. . . 
TheoQore  of  Mop- ) 

suestia f 

8t  Auffustine 

B.Ensebinsof  Alex- ) 

andria C 


A.C. 


866 


«70 
870 

870 

370 
870 

870 

870 

871 

871 

872 
872 


885 
^85 

885 

885 
886 

887 

887 

887 

887 

387 
887 
890 
890 
890 
890 
894 
894 

895 

896 
899 


400 
400 


Died. 


884 
899 

871 

884 

8W 

804 
889 
879 
895 

890 
875 

887 
408 


896 
412 
400 

898 

410 
410 


420 

410 
400 


481 


401 


480 


Vol. 
and 
P«fe. 


L 

i. 
iL 

L 

iL: 
U 

I 

i. 

iL 

iU 

L 
1. 
i. 
L 
ii. 
i. 

liii. 

i. 
i* 

i. 

i. 

i. 

i. 

ii. 
i. 

ii. 

i. 

iii. 
iii. 
iii. 


CO  Ed.  Beaed.  Tenet  1768 
155  Da  Pin»  reprinted  by  QaUand.  T.  t. 

GaUandins 

j  Tilliu8»  _rei>rinted  by  GaUan- 


64 
864 

51 

260 
54 

65 


)     dius,  T.  vi. 
Gallandias ;  after  Ck>u8taxit 
GallaDdias 

(Benedetti    and  J. 
J     Bom»,  1782  et  aeqq, 
Gallandius 
Fronto-Dacnusy  Paris.  1688. 

Pans.  1680 


57  Ed.  B^ifld.  Paris.  1882 
440GaUa«idjias 


S2 

68 

61 

276 

424 

278 
61 

241 


168 

220 

285 

75 

77 

828 
486 
298 
72 
862 
362 
484 
416 

85 

878 
488 
841 

449 

77 


Galla&dHtf 

Qallandras 
Gallandius 
Gallandius 
GallaDdias 
Gallandius 
Petavins,  Oolon.  1682 

Gallandius 

Ed.  Bencd.  Pads.  1686-90 
Galland.  post  Coustant 

Gallandius 

Combefis,  N.  Auct.  Paris.  164B 
{  Ed.  Bened.  Paris.  1887  ;  Mai, 
(     T.  Ti  NoY.  Collect. 

Bibl.  Ifaxim.  SS.  PP.  Lugd.  1677 

As8eman.Bybl.  Orient  17196t8eqq. 

Bibl.  Maxim. 

Gallandius 

Vallars,  Veron»,  1785 

Ruinart,  Acta  Sinoenu 

Gallandius 

Gallandius 

Gallandius 

iBibl.  Maxim.  T.  ?i. ;  and  Gal* 
land.  T.  Tiii. 
dlandius 
Galland.  post.  Const. 
In  Ed.  Bened.  S.  Aminos. 

Mai,  Nov.  Collect.  T.  vi 


Ed.  Bened.  Paris.  1886-7 
886  GaUandins 


464 


GHBONOLOOICAL  TABLE. 


Flon- 
riBh«d 

or 
wrote. 

A.C. 

402 
402 
400 
408 
405 
410 
417 
418 
419 
419 
420 
421 
422 
428 
424 

424 

424 

424 
429 
429 
429 
429 
480 
431 
484 
440 
440 
440 
440 
485 
438 
445 
445 
445 
445 
445 

446 

448 

448 

460 
461 
472 

472 

475 
490 
490 
492 
494 
496 

DiBd. 

406 

410 

417 
418 

422 

482 
466 

440 

444 
458 

483 

464 

440 
461 

408 

447 

445 
460 

451 

489 

474 

497 
492 
490 
496 
525 
498- 

Vol. 
and 

BdtttaM. 

Palladius 

St.  ChPomatiua 

Victor  of  Antioch.... 
Sulpicitu  Severus. . . . 
PmdeiitiuB 

11.169 
i.  176 

111209 

iu.294 
iL   89 
i.  815 

u.    88 
i.818 
i.  818 
i.    85 
i.818 
i.  179 

tii.291 
i.    87 
ii.  42 

i.    84 

L    89 

L    94 

L118 
i.    97 
i.  100 
i.    86 
u.129 
i.    99 
i.  182 
i.  110 
i.  115 
i.  110 
ii   99 
ii.   58 
iL  48 
ii.   48 
L118 
in.  404 
LlOl 
ii.   98 

ii.  48 

L178 

L179 

iii.  302 
iL496 
iii.  293 

uL803 

iii.  107 
l245 
L822 
LlOO 
ii.   59 
11.104 

Gkdlandius 
Gallandius 
Bibl.  Maxim. 
GaUandius 
Gallandius 

St  Innocent 

St.Zosimu» 

Paulinus  of  Milan... 

St  Boniface 

Paulas  Oroeius 

Hacchiariiifl 

Galland.  postCouBt 
Galland.  post  Coast 
Gallandius 
Galland.  post  Coast 
Gh^Uandius 
Gallandius 

ZacobsQB 

Mark  the  Deaoon. . . . 
St  CiBlestin 

Gallandius 
Gallandias 
Galland.  post  Const. 
Gallandias  ;  and  Bibl.  Maxim. 

Paris.  1688 
Auberi:,  Paris.  1688 

St.  Mazimus 

St  Isidore  of  Pelu-  ) 

slum C 

St  Cyril  of  Alex-[ 

andria ) 

Theodoret 

Socrates 

Hist.  Eocles.  Cantab.  1720 

Theodotus 

Gallandius 

Gassian 

Bibl  Maxim.  Lugd. 
Mangeant,  Paris,  1711 
Gallandius 

St  Prosper 

Pastidius 

Capreolus 

St.  Xjrstus 

Gallandius 

Galland.  post  Const. 

Fr.  Ballerinii,  Venet  17S8-7 

St  Leo 

Amobius  Junior 

St.  Peter  Chrysologus 
Bishops  of  Tarrag.... 
Sedulius 

Bibl.  Maxim.  Lugd. 
Aug.  Vind.  1758 
Labbe,  T.  iv. 
Gallandius 

St.  Proclus 

Gallandius 

Salvian 

Gallandius 

Salonius 

Bibl.  Maxim. 

St  Valerian 

Vincentius  of  Lerins 
Sozomen 

GaUandius 

Oxon.  ;  and  Gallandius 

Hist.  Ecoles.  Cantab.  1720 

St  Basil  of  Seleucia 
Presbyter  of  Africa. . 
St  Nilus 

j  In  Ed.   Op.   S.  Greg.  Thaum. 
{     Paris.  1^ 

In  Ed.  Op.  S.  Proep.  Paris.  1711 
j  Allatius,  Romie,  1668  ;  and  Soft- 
i     rez,  Rom«,  1678. 
Gallandius 

Maiviellinus 

Pnedestinatus 

Apollinaris  Sidonius.. 
Mamertius   Claudi- ) 

anus ) 

JuUanus  Pomerius. . 
Felix  III 

Gallandius 
Gallandius 

Gallandius 

In  Ed.  S.  Prosp.  Paris.  1711 
Galland.  and  Labbe,  Concil.  T.  ir. 

Victor  of  Vitensis... 
St  Gelasius. 

Bibl.  Maxim. 

Galland.&Labbe,  Cone  T.  iv.  i.888 

Gallandius 

St.  Avitus 

Anastasius  II 

Labbe,  ConoiL  T.  It. 

CODNCILa 


465 


Floa- 
zlBhed 


wrote. 


St.  James  of  Samg. . 

St  Gaosarius 

Eusebius 

Gelasiusof  C^oum. 


A.C. 

469 


Died. 


A.C. 

621 


Vol. 
and 
PHe. 


ii.371 
ill.  100 
U.147 
L  188  Labbe, 


Asiiemani,  Bibl.  Orient. 
In  Ed.  Ben.  S.  Aagustini 
Bibl.  Maxim. 

1,  Condi.  T.  iL 


COUNCILS. 


Held  In 


Apostolical  Canons 

Elvira 

Aries 

Anoyra..... 

Neocssarea. 

Nic»a. 

Gangra 

Alexandria 

Antioch 

Sardica. 

Laodicea 

Ariminnm 

Constantinople..  •  • . 
Third  Carthage.... 
Fourth  Carthf^ . . . 


800 
805 
814 
815 
815 
825 
880 
889 
841 
847 
850 
859 
881 
897 
898 


Vol.  and 
P«ge. 


ii.466 
iii.28d 

i.   67 

1.289 
iL466 

i.459 
ii.467 
ii.467 
iii.   89 

1.318 
ii.l42 

i.4eo 

i.   68 

i.829 

iii.  187 


Held  hi 


Toledo 

Mileyis , 

Seventh  Carihage.., 

Ephesos 

Orange , 

Vaison 

Chalcedon 

Second  Aries 

Third  Aries 

Tours 

Turin 

Rome 

Codex  Bccles.  Af rio 

Trent 


400 
416 
419 
481 
441 
442 
451 
452 
455 
461 
461 
494 


1645 


VoL  and 
Page. 


1.  BW 
i.846 

iii.  112 
ii.  81 
ii.l49 

iii.  200 
i.l87 

iii.  281 
iil49 
ii.468 

iii.  281 
L821 
ii.468 

iii.  90 
u     6 


CHR050L0GIC1L  TABLE 


POPES  OV  THE  PJifibT  FIVE  CENTURLEti* 

8i.P€t«r.«-«7or«, 

SLXaicM^aL 

Bl  Luoft  (Z  Tim.  ir.  21). 

SC  Julias  L,  S37-«iL 

SC  AncockUM  or  Ckt«L 

Uberios.  353-Mi(Fciix H, SSk 

8t.  CkriwDt.  «-iaL 

Anti-Pope). 

Si,  Enarteus. 

SL  Damaam^  9m-9SL 

St  Atexwicr,  until  119. 

St.  Sirieia,  385-328. 

St.  Xrvtns  ^Sixta*),  until  187. 

St.  AnaslMiiis,  398  Ml 

St.  Tele»phonM.  127-13*. 

St.  Hrginua,  l:».14Bu 

Si.  Zosinns^  417-il& 

SC  Pins,  142-157. 

St  Boniftee  L,  41S-42IL 

St.  Anicetwi,  157-ltt. 

St.  CelfsUos  U  4S2-4tt. 

St.  SotCT,  1«-177. 

St.  Sixtos  m  .  4a»-440L 

St  Elenthcriiu,  177-lML 

Sl.LeoL,tke  Ormi,  44IMtl. 

St.  Victor,  19^202. 

St.  Hilanis,  461^i37. 

St.  Zephjrinus,  202-212. 

St  SimpUcins,  467-483L 

fit.  Callistui,  212-223. 

St  Felix  111.,  483^122. 

St.  Urbaoufl,  22^-280. 

St  GelasiasL,  422^126. 

St.  PoDtiAnoB,  290-23$. 

St  Anastasius  U.,  426, 42T. 

St.  Anthenu,  235-236. 

St  Sjmmaebas,  42&^4  (Lnmnoiw 

St.  FttliiMioi,  236-250. 

Anti-Po|ie)L 

Si,  Cornelius  251,  2521 

St.  Lacius,  253. 

St  John  L,  523-526. 

iW.  ;»^;?Aw  /.,  253-257. 

St  Felix  IV.,  526-680. 

8t,  Xyidus  or  Sixlus  IL,  267»  258. 

St  Boniface  XL,  580-501 

St.  Dionj»iu8,  25»-269. 

St.  John  11.,  532-585. 

St.  Felix  I..  269-274. 

St  Agapetus  I.,  535,  586L 

St.  Eutychianus,  274-268. 

St.  Silverius,  536-540. 

St.  Caius,  28:^-296. 

Vigilius  (587),  540-656. 

St.  Maroellinus,  until  804. 

Pelagins  I.,  555-560. 

St.  Marcellufl,  808-310. 

John  nL,  560-578. 

St.  EuMbiuii,  810. 

Benedict  I.,  574.578. 

St.  Melchiaden,  811-814. 

Pelagins  II.,  578-590. 

St.  Sylvester  I.,  814-835. 

St.  Oregory  L,  the  OrmU,  590-604. 

*Th»bmtUH  c/t  Popes  it  BiancMni  ediUo  AoMtas.  MbHoth.  de  Titis  Bom.  Poatifl 
Hilt  of  Popes,  byAMfpTOb.  1380;  by  6>r0<ii«,  Bstish.  1864  •«.,  S  tols. 


INI>EX 

TO  1HB 

WBITEB3    AND    WOBKS    QUOTED; 

/ 

AXBTO  TBB 

VOLUME  AND  PAGE  IN  WHICH  THS7  OOCUB  IN  THIS  WOBK. 


OKNTUBY  L 

St.  Cubmxnt  of^  Ri3mM.^JBp.  i.  ad  Cor.  n.  4DA,  ii  888-9;  lb.  n.  4MA,  L 
246-7;  lb*  n.  46-7,  L  120-1;  lb.  n.  47,  H  «7.  L  11-12. 
£p.  ii,  a<2  (70r.  iiL  87. 

Sr.  Hmuua.— Fis.  ii.  cap.  2,  iii.  820;  Mwid.  iv.  iL  100;  lb.  iri.  iii.  820; 
Simil.  T.  iL  408;  lb.  viL  iiL  116^17;  lb.  viii.  iiL  820;  lb.  iz.  iL 
109. 

St.  Ba&naba?.— J^p.  Q.  zL  ii.  109-10;  lb.  il  zviii.  iiL. 820;  lb.  n.  xiz.  iiL  87. 

Mabttb.  St.  Ahdrbw.— iL  508. 

*  OBHTUKT  Q. 

St.  iBVxrtuB.—Ad  Ephea.  n.  8,  L  284;  lb.  n.  4-6,  20,  L  12-18;  J&.  n.  4, 16b 
L  121-2;  lb,  n.  17,  L  200;  lb.  n.  20,  ij.  191. 
Ad  Magnes,  n.  8,  6-7,  L  18-14;  lb.  n.  7,  L  122. 
Ad  Traa.  n.  2,  8, 7, 18,  i.  14-19 ;  i».  n.  8, 4,  7,  L 122;  id.  n.  18,  iiL  820. 
Ad  Bomanos  Proam.  ii.  60-1;  lb.  lu  7,  ii.  191. 
Ad  Philad.  n.  2,  8,  8,  L 128;  n.  4,  iL  192;  n.  7.  L  16. 
Ad  Smym,  n.  1,  L 122;  n.  7,  9,  L  15-16;  n.  8,  L  288-4. 
Ad  Poly  carp.  n.  5,  iii.  285-6;  n.  6,  L  16. 
Mabttrd.  S.  loHATins.— iii.  248-9,  820-1.. 
St.  Polycabp.— J^.  ad  Phtlipp,  i.  16,  888. 
St.  ^AFLks.^Ez  Eu8eb,  H.  E.  Lib.  UL  89,  L  888-9. 
Marttbdom  St.  ST]CPHOBoaA.^iiL  249. 

St.  Justin.— ^poZ.  L  n.  6,  iii.  821;  n.  18,  ii  894;  n.  15.  29,  iii.  286;  n.  82^. 
'  46,  iL  894;  n.  61.  iL  110;  n.  65^,  iL  1924;  n.  67,  iL  194; 
ii.  164.. 
DM.  wm  Tryph.  n.  19,  8^,  U.  398-4;  n.  41.  ii.  890  1;  n.  42,68.  L 
128-4;  n.  70,  iL  892;  n.  100.  iiL  822-3;  n,  116-18,  ii.  892r8;  n.  117, 
L284. 
Mabtted.  St.  Poltgabp.— L  288;  iiL  249-50. 

m 


468  INDEX  TO  THE  WBITEBS 

Tatiah.— Or.  eon,  Geni.  n.  25,  ii.  158. 

MaETTRD.  SS.  EFIFODn78  AND  Albxavdee.— liL  250-1. 

Athkhaooras.— X<^.  pro  Chris,  n.  8,  ii  163-4;  il  10,  iii.  881-3;  n.  18, 

ii  891;  il  83,  iii  286;  n.  85,  ii  154 
8t.  RMmmm.—Ap.  Euseb.  Hi  E.  Lib.  iy.  22,  i  128. 
St.  Thsophilu8.~^4  Autoly.  Lib.  i  n.  12,  ii  132,  154;  Lib.  ii  n.  14, 

i  16-17;  n.  16,  ii  111;  n.  81,  ii.  891. 
St.  lMauKVS.^Adv.  Bwres.  Lib.  i  cap.  8,  i  352-8;  cap.  6,  iii.  87-8;  cap.  9, 

i  837;  cap.  10,  i  124-5;  cap.  13,  ii  1944^,  iii  88-9;  cap.  21, 

iilll;cap.28,iil88. 
Lib.  ii.  cap.  22,  ii  111. 
Lib.  iii  Praf.  i  17-19;  cap.  2,  i  389-90;  cap.  8,  i  247-50,  808-9, 

888,  ii  2-3,  61;  cap.  4,  i  17-19,  iii.  89;  cap.  5,  i  17-19;  cap.  12, 

i  127;  cap.  14,  iii  218;  cap.  17.  i  125;  cap.  28,  iii  823;  cap. 

24,  i  19-20. 125-7,  201.  ^ 
Lib.  iv.  cap.  12,  i  127;  cap.  17,  ii.  395-9;  cap.  18,  ii  195-6;  cap. 

21,  i  127;  cap.  26,  i  20,  336-7;  cap.  31,  i  201;  cap.  82,  i.  837; 
cap.  35,  i  353;  cap.  36,  i.  189-90,  284^;  cap.  38,  ii  183. 
Lib.  Y.  cap.  2,  ii  196-7;  cap.  v.  iii.  154;  cap.  19,  iii  322;  cap.  20, 
i  21,  190-1;  cap.  25,  ii  399;  cap.  26,  iii  154. 
Epist,  ad  Florin,  i  390. 
Epigt.  ad  Vict,  ii  62;  iii.  412. 
Fragm.  Anee.  ii.  399-401. 
Clbmsiit  or  AjJsxi}nvauL.^FiBBdaffogus.  Lib.  i  cap.  t.  i  21-3,  201-2,  ii 
197-8;  cap.  6,  ii.  111-12, 198-9. 
Lib.  ii.  cap.  1,  i  28;  cap.  2,  ii  199,  200-1,  403;  cap.  9,  i  191. 
Lib.  iii  cap.  11,  i.  895. 
StronuUa,  Lib.  i  n.  1,  i  891-3,  ii.  157-8;  n.  5,  i  128;  n.  9,ii.  158; 
n.  10,  ii.  199;  n.  12.  ii.  158;  n.  19,  ii.  400-1;  n.  22,  ii.  159. 
Lib.  ii.  n.  2,  ii  158,  iii.  89;  n.  13,  iii.  143. 
Lib.  iii.  n.  6,  i  23;  D.  18,  iii  236-7. 
Lib.  iy.  n.  2,  ii  159;  n.  8,  i  28;  n.  22,  ii  401-2;  n.  24,  iii  143;  n. 

25,  ii.  402;  n.  26.  i  23,  202. 

Lib.  y.  n.  10,  i.  893-4,  ii  158;'  n.  12,  ii.  158;  n.  14.  ii  402,  iii.  823. 
Lib.  yi.  n.  7,  i  894-5;  n.  13,  i  128-9,  iii.  218;  n.  14.  iii  142-3; 
n.  15.  i  853-4,  ii  158;  n.  17,  i  129,  iii  328;  n.  18,  i  202,  285; 
p.  769,  iii.  89. 
Lib.  yii  n.  3,  ii.  402;  n.  6,  iii.  143;  n.  10,  iii.  144;  n.  12,  iii.  148; 
n.  14,  i  23:  n.  15,  i.  23;  n.  16,  i  250-2,  395;  n.  17,  i  395.    Tbe 
following  are  according  to  the  pages  of  Potter's  edition :— yii  p. 
880,  iii.  323;  yii.  pp.  879-80.  iii  89,  328;  yii  pp.  887-8,  i  837-8. 
Quis  dives,  n.  22,  ii.  406;  n.  40,  ii  132. 
Fragment,  ii.  201-2. 
Eetog,  ex  Scrip.  Theod.  n.  12,  ii  133,  200. 


AND  WORKS  QUOTED.  469 

TwLTULLiAiif.'—Apol  D.  1,  i.  285  ;  n.  2.  ii.  154-6;  n.  28,  ii.  204;  n.  87,  i.  285-6; 

n.  48-5,  i.  808-4;  n.  47,  iii.  145;  n.  50,  iii.  118. 
Ad  Natianes,  n.  1, 8,  i.  286. 
Ad  Seap.  n.  2,  i.  286;  n.  4,  iii.  207. 
DeSpeet.  n.  25,  iL  202;  n.  27,  iii.  828. 
De  Idoia.  n.  6,  ii.  202. 

De  Corona,  n.  1-4,  i.  895-8,  ii.  408;  iii.-iy.  iii.  428-1 
De  FtBuit.  n.  6,  iii.  26-7;  n.  8-12,  iii.  89-48;  n.  18,  iii  117-18. 
De  Orat  n.  5,  ii.  208;  n.  6,  ii.  202-8;  n.  7,  iiL  145;  n.  H  ii-  408-4. 
Frag,  ex  Murat.  iii.  117. 
Ad  Martyr,  n.  1,  iii.  181. 
De  Paiieni,  n.  8,  ii  208. 
De  OultuFem,  Lib.  ii.  n.  11,  ii.  404. 
Ad  Uxorem,  lib.  L  iii.  287;  Lib.  ii.  n.  4-5,  ii.  150-60;  n.  5,  ii.  404;  n. 

9,  iii.  287. 
De  Virgin,  Yd.  n.  2,  i.  181;  iii.  287. 
Adv.  JudcBOSj  n.  10,  iL  204. 
De  Prceecrip.  n.  6,  i.28.4;  n.  7,  8,  20-2,  27-82,  84^7,  i.  252-62;  n. 

8-12,  14-19,  87-40,  42,  i.  255-64;  n.  15,  L  826;  n.  20,  i.  129-80;  n. 

21,  i.  24;  n.  22,  ii.  8-4;  n.  26,  80,  i.  286;  n.  80.  i.  809;  n.  82-6,  ii. 

62-8  ;  n.  86,  i.  809,  ii.  208;  n.  87,  i.  888-9;  n.  40,  ii.  184;  n.  41, 

42,  ii  160,  iiL  213-14. 
De  Baptis.  n.  1,  2,  ii.  112,  182-4;  n.  17,  iii.  218-14;  n.  20,  iiL  117. 
De  Anima,  n.  87,  iiL  828;  n.  55,  iii.  145. 
De  Came  Chr,  n.  2,  i.  898;  n.  14,  ii.  208;  n.  17,  iii.  828. 
De  Remjur.  Cam.  n.  8,  ii.  184.  208;  n.  48,  iii.  145;  n.  61,  iii.  287. 
Adv.  Marci.  L.  i.  n.  14,  ii.  208-4;  n.  19-21,  L  898;  n.  28,  ii.  112. 
Lib.  iii.  n.  19,  ii.  204. 
Lib.  iv.  n.  2,  ii.  205  ;  n.  5,  i.  26-6;  n.  9,  16,  22,  ii.  208  ;  n.  24,  iiL 

145. 
Lib.  Y.  n.  10,  iii.  144;  n.  12,  ii.  208;  n.  40-1,  iL  206-6. 
8ewrp.  n.  10,  iL  4,  iii.  8;  n.  12.  i.  889. 
Adv.  Praon.  n.  1,  iL  68-4;  n.  2,  L  262;  n.  29,  ii.  205. 
De  Exhort.  Cast.  n.  7,  iii.  214;  n.  11.  ii.  404. 
De  Monog.  n.  8,  iL  4-5;  n.  10,  iL  404,  iii.  144 
De  J^'un.  n.  2,  iiL  412;  d.  8,  iiL  117;  n.  18,  i.  451. 
De  Pudieit.  n.  1,  ii.  112;  n.  7,  iiL  804;  n.  9,  ii.  208  ;  n.  10,  L  451;  n. 

18,  iL  64;  n.  21,  iL  5. 

cehtubt  ni. 

St.  Sb&apion.— ^a;  Etueb.  H.  E.  L.  yi.  12,  i.  899. 

Mabtyb.  St.  Pebfet.  akd  Feuc— iii.  152-8, 288,  251,  882. 

Cmxjs.—Ex  Eueeb.  H.  E.  L.  t.  28,  i.  899-400. 

Rboogn.  of  Clemknt.— Lib.  iii.  n.  66,  iiL  216;  L  yL  n.  15,  ii.  185,  iii.  216. 


470  DnXBX  TO  THB  WSETEBS 


aifJaMiLii.tl.iiLm 
Horn.  ilL  iiL  SMw 
Horn.  TiL  iiL  21C. 
Horn.  zL  iL  114. 
Horn.  zriiL  iL  IL 
OuftDr.^T.  L  Ep,  ad  Africtm.  L  80-1,  iiL  8S7-a 

De  PtincipUa,  Ub.  L  L  »>7.  MM^  400,  iiL  IML 
lib.  iL  UL  888. 
Lib.  tr.  L  87«  338-40. 
De  Oraiiane,  L  81.  iiL  3^  43^,  814,  884-7. 
&h4)H.  ad  Martyr,  ii.  118,  iiL  32& 
Contra  CeU.  Lib.  i  iL  157,  180-1. 
Lib.  iL  1.  886,  iL  7. 
Lib.  ili.ii.  16t;i1L48.814 
Lib.  T.  L  808. 
Lib.  tL  L  131-8,  iL  181. 
Lib.  TiL  iiL  146. 
Lib.  TxiL  iL  807, 405,  iiL  8S8.8a 
Jh  Recta  Fid$(AdamantU  Dial.)  iLtta 
r.^.mm.lmG»^ee.l  87;  EL  iiL  LSI;  H.X.L  81;  H.  ziL  L  87-8;H. 
xvi.  L  31;  EL  xriL  iL  161. 
Sdeel.  in  Gene$.  iL  113. 
Earn,  in  Mhood.  H.  t,  iL  5;  Horn.  ^  iiL  118,  1454;  HbiBa  x.  iiL 

150;  Horn.  ziiL  iL  161^807. 
Select,  in Bxod,i,VSSL 

Bam.in.LcvU.  H.  iL  iiL  45^808-7;  H.  iiL  iiL  4641;  H.ir.L  1^8;  iL  161; 
H.  T.  ii.  161,  iiL 46;  H.  tL  iL  161,  iiL  288;  H.  viL  L84Q,  iiL  151; 
H.  viii.  ii.  118;  H.  ix.  iL  806.  iii.  327;  H.  xL  iii.  418^18;  H.  xiL  iL 
161,  iiL  118;  H.  xiiL  iL  161,  206-9;  H.  nr.  i.  288,  iU.  160. 
Horn,  in  Numer.  H.  ii.  iiL  215;  H.  v.  ii.  161 ;  H.  vii.  ii.  209;  II.  ix.  L 
88, 286.7;  H.  z.  iiL  46;  H.  xi.  iL  405;  H.  xiiL  i.  886;  H.  xir.  iii.  47; 
H.  xvii.  ii.  209-10;  H.  xx.  iii.  828;  H.  xxiii.  iii.  228;  &  xziT.  iii, 
828;  H.  xzT.  iii.  146-7,  150;  H.  xxtL  iiL  148,  830;  H.  zxiviii.  iiL 
148. 
Bam.  in  Jem  Naif.   H.  ii.  ii.  405;  H.  iii.  L  182;  H.  ir^  iL  181;  H. 

TiiL  L  28,  182;  H.  xiv.  L  208;  H.  xvi.  iu.  830. 
/9»ii.  i^eg.  iiL  180. 
.  Select,  in  FMm.     Ps.  yi.  iL  211 ;  F^.  zr.  ii.  405;  Fk  xxix.  L  191 ;  P^ 
xxxiiL  ii.  210^11;  Ps.  xxxYiL  iiL  47-8;  Pa.  xlviL  L  287;  Pa.  cxr. 
iii.  27. 
T.  iii.  In  Cant.  Cantie.  Lib.  iL  iiL  216. 
Lib.  iU.  L  81,  iii.  880. 
Lib.  iv.  i.  286. 
HamU.  in  laaik    Qom.  iL  L  840;  H.  viL  iL  7. 


ASD  WOB£B  QUOTED:  4^1 

OuQKN  (eaniinued)^ 

Homil:  in  J^mn,    Horn.  iL  iiL  148^;  HI  ▼.  i  18B-8$  H.  zvi.  iii. 

149^60;  H.  xdii  ii.  21IL 
EamU.  in  JSgeeh,    Hon.  L  iiL  880-1;  H.  iT.  i.  887;  Sd.  inEzecK  iiL 

424 
Traei.  in  Matt.    Trac.  xi.  L  189  ;  Tmc.  xiiL  L  803,  827  ;  Tr.  xxyiiL 

L  286;  Tr.  zxxix.  i:  28-9,  288,  864;  Tr.  xzx.  i.  29,  191-2. 
Series  C<mm,  in  MtUL    Tom.  idi.  ii.  5-6;  iiL  48^9,  215;  Tbm.  xiii.  ii. 

6-7;  Tom.  ziv.  iiL  228;  Ex  Eusth.  Bl  E.  vi.  25,  L  400;  Ex  Pom- 

pha.  Ap.  L  400-1. 
Homil.  in  Lueam,    Hom.  ziv.  iiL  151;  H.  zv.  iL  118;  H.  xvL  L  287; 

H.  xvii.  iii.  49  50  ;  H.  xviiL  iL  211 ;  H.  xz.  iiL  216;  H.  zziv.  iiL 

150;  H.  Z2T.  iii.  160-1. 
T.  iT.  Cornm,  in  Joan,    Tom.  t.  iL  7;  Tom.  ziiL  iiL  824;  Tom.  zxziL 

iL8. 
^  Comm,  in  Ep.  ad  Romanos.    Lib.  iL  iii.  27;  lib.  t.  L  400,  iL  8,  118; 

iii.  151;  lib.  viii.  L  183;  lib.  iz.  iiL  251-2. 
Orig.  loc.  ex  BttUing,  ii.  211. 
ICoffUCius  FbuX;— Oetov.  ii.  156-7. 

St.  Hippolttus.— D6  Chria,  et  Aniieh,  L  192,  208^  IL  161* 
Adv.  Grae.  iii.  158-4 
Mom.  in  Theoph.  ii.  118-14 
Fi'ag:  Comm.  in  Genes,  ii.  212. 
Fragm.  in  Ptov.  ix.  ii.  212,  40641. 
2>e  Suaannct,  ii.  187. 
Cont.  NoH.  i.  401. 

De  Chorum,  Trad.  Apostol,  iL  406,  iiL  155,  216. 
De  Virg.  Corinth,  iii.  424 
&T.  CoBNEUUS.— ^2;  EMMb.  ff.  E.  Lib.  yi.  43,  ii.  187;  Ep.  ad  Fah.  ii.  218. 
9r.  CYFBIAV.—Epistolm.    Ep.  iL  ii.  66;  Ep.  vii.  iii.  50;  Ep.  ix.  ii.  218, 406; 

Ep.  X.  ii.  212-18,  406,  iii.  81, 181-8;  Ep.  xi.  ii.  406^  iii.  4;  51, 188; 

Ep.  xiL  iii.  51,  188;  Ep.  xiii.  iii.  51;  Ep.  xiv.  iii.  81;  Ep.  xv. 

ii.  406-7;  iii;  887;  Ep.  xxi.  iii.  51;  Ep.  x^L  iL  115,  iii.  188-4;  Ep. 

xxiy.  iii.  217;  Ep.  xxvi.  iL  407,  iii.  119;  Ep.  xxvii!  L  81;  Ep. 

xxyiii.  ii.  406;  Ep.  xxix.  iiL  119;  Ep.  xxx.  iii;  134;  Ep.  xxxiv. 

ii.  407,  iiL  1545;  Ep.  xxxTii.  ii.  4078;  Ep.xl.  i.81,  188,  iii.  119; 

Ep:  xli.  i.  188-4;  Ep.  xiii.  L 184-5, 268:  Ep.  xlir.  i.  186;  Ep.  xlvL 

f.  135-6;  Ep.  xlix.  i.  81-2;  Ep.lL  L  204-5;  Ep.  Iii.  L  82-4,  186,  iL 

64-5,  iii.  51,  118-19,  155;  Ep.  liiL  iL  11-12;  Ep.  Hv.  ii.  218» 

407-8,  iii.  4;  Ep.  Ir.  i.  84-5,  205  6,  809-10,  ii.  8,  65  6,  iii.  45,  51, 

119;  Ep.  M.  ii.  218 14,  iii.  424;  Ep.  Ivii.  Ui.  881-2;  Ep.  IviiL  iL 

468;  Ep.  lix.  ii.  114;  Ep.  IxiL  iii.  51 ;  Ep.  Iziii.  i.  206-7,  ii.  40842; 

Ep.  Ixiv.  ii.  412;  Ep.  Ixr.  L  268;  Ep.  Ixvi.  ii.  412-18,  iii.  155-6; 

Bp.  IzTii.  L  85-6,  ii.  66,  418;  Ep.  IxviiL  ii.  66,  418,  iiL  217-18; 


473  INDEX  TO  THE  WRITEBS 

Sr.  CrpftiAir  (fionUnuedy-^ 

Ep.  bux.  L  207-8, 964,  iL  8;  Ep.  Ixz.  ii.  8, 18M;  £p.  Izxi.  i.  206» 
ii.  8-9;  Ep.  IxxiL  iL  1854K,  413;  Ep.  IxziiL  L  186-7,  iL  9,  115, 
185,  413;  Ep.  Ixxiv.  L  87,  iL  136;  Ep.  Izzn.  L  187-40,  iL  66;  Ep. 
IxzviL  iL  413;  Ep.  IxxriiL  iiL  888. 
De  Hah.  Virg.  iL  10,  iii.  837,  888. 
De  Lapns,  iL  214-17,  iiL  27,  51-2,  119-20. 

De  Unit.  EeeUs.  L  87,  140^6,  192,  206-10,  864^;  iL  10.11;  iiL  424. 
De  Oral.  Damin,  ii.  217-18,  418. 
L.  ad  Demetr.  u.  161-2. 
De  B<mo  Flatieni.  iL  10. 
De  Exhort.  Martyr.  iL  10. 
Testiman.  Lib.  L  iL  414,  iii.  424;  Lib.  iiL  liL  (HL 
De  Laude  Martyr.  iiL  888. 
Confess.  S.  Cypr.  iii.  424^. 
Aiiovni.— Z.  de  Bebaptism.  L  87-39,  iL  186.7. 
AvovTM.— X.  ad  Novat.  i.  147,  iiL  120. 
¥iSMJLUX.—Ep.  ad  Cyp.  L  204-5,  4034,  ii.  1112,  218,  414. 
St.  Gum.  THAUicATURaus.— ^.  ad  Fab.  iiL  888;  Or.  Bameg.  in  Orig.  iiL 

888-4. 
PoHWUS.— 7»<.  et  Bom.  S.  Cypr,  iiL  262. 
St.  Diovtbius  op  Alexandria.— Z>e  Martyr.  iiL  888. 

Epistolm.    Ep.  ad  Novat.  L  147:  Ep.  Stoph.  L  147-8;  Ep.  ad  Xyst. 

ii.  219;  Ep.  ad  BasiL  u.  218-19,  iiL  418;  Ep.  ad  Fab.  ii.  880-1. 
Reap,  Satnosat.  ii.  219-20;  Ex  Euseb.  H.  E.  Lib.  vii.  cap.  25,  i.  327. 
HUgnbs.— iL  500-2. 

AfosTOUCAL  CoNSTirunoNB.— Lib.  ii.  cap.  xL  L  39,  iii.  18-19;  cap.  xii.  iii. 
19;  cap.  XX.  L  39,  iii.  19;  cap.  xxv.  iL  461;  cap.  xxtL  i.  39-40; 
cap.  xxxiL  iL  139;  cap.  Ivii.  ii.  461;  cap.  lyiiL  ii.  461-2. 
Lib.  iii.  cap.  x.  ii.  462;  cap.  XYi.  ii.  139;  cap.  xxii.  iii.  217. 
Lib.  T.  cap.  ix.  iii.  861-2;  cap.  xiii.  ii.  245,  iiL  417;  cap.  xix.  ii. 

462. 
Lib.  tL  cap.  xv.  ii.  114;  cap.  xxiii.  iL  462;  cap.  xxx.  ii.  462-3,  iii. 

265. 
Lib.  yii.  cap.  xxt.  ii.  245;  ci^).  xxx.  ii.  468. 
Lib.  TiiL  cap.  t.  ii.  463,  iiL  19-20;  cap.  xii.  ii.  465;  cap.  xiii.  iii. 
184;  capp.  xiii.  xiv.  iL  465;  cap.  xvi.  iii.  217;  cap.  xviL  iiL  217; 
cap.  xii.  iii.  184;  cap.  xliv.  iii.  185;  cap.  xlv.  iiL  217. 
9t.  Avatolius.— Can.  Paachal.  n.  x.  i.  265. 
Malchion. — Epist,  ex  par.  Syn,  Antioeh.  L  148. 
St.  Archblaub.— -Z>t>p.  eum  Maneie^  L  210-11,  iL  168. 
CoMMODiAN.— iii.  809. 
Br.  HethodiusT. — De  Resurrect,  iii.  305. 

Conviv.  Virgin.  Or.  ii.  iii.  237-8;  Or.  iiL  L  40,  iii.  413;  Or.  Yiii.  i.  40. 


AND  WORKS  QUOTED.  478 

St.  FAMTBiLVB,—Apol,  pro  Origen.  i.  40-2. 
St.  Victo&inus.— iSioAo/.  in  Apocal.  u  148,  211. 

CXNTUBT    IT. 

DioDOBUS.— J^.  Arehel,  L  866. 

St.  Petbk  or  Alszaitdki^— (7an.  viii  ii.  820'l;Can.  ix«  iL  13;  Can.  xt.  liL 

414. 
NiLUS.— Jfar^yr.  S.  Theodoti,  ii  414;  iiL  268,  886,  426. 
Abmobiub.— -X.  iv.  adv.  OerU.  iii  16d. 

LACTAnrros. — Divin.  Instit.  Lib.  It.  oap.  zIt.  L  211-12;  cap.  XTii*  iii.  62-8; 
cap.  XXX.  i.  43-4,  287;  iii.  68. 
Lib.  T.  cap.  L  ii.  168;  cap.  xiii.  iii.  191« 
Lib.  Ti  cap.  xxiT.  iii.  6,  426-6. 
£pit,  Div,  Inst,  cap.  IxTii.  iii  68-4 
De  Mart.  P&raecut.  iiL  426. 
De  Fiaas,  Dom.  iii.  800. 
GBL8U8.^iV»/.  de  Jud,  Incred.  iii.  884r6. 

St.  Albxakdbb  of  Albxandbia.— j^p.  de  Arian.  Hares.  L  44-6, 148-9,  212. 
EusBBius.— iVepor.  Evangel.  Lib.  L  i  218;  Lib.  xiL  L  86^-7,  iL  168;  Lib. 
xiii  iii.  886. 
Demorw.  Evangel.  Lib.  L  iL  416,  416-19;  Lib.  IL  iL  12-18, 417;  Lib. 
iii.  iii.  289,  885-6;  Lib.  iT.  u.  415,  iii.  887-8;  Lib.  t.  L  213,  ii. 
419-20;  Lib.  tL  L  198;  Lib.  viL  iL  420;  Lib.  yiii.  L 404-6;  Lib. 
X.  L  867. 
Histor,  Eedeauut.  Lib.  L  cap.  L  L  265. 

Lib.  ii.  cap.  iii.  L  288;  cap.  xIt.  iL  12-18;  oap.XTiL  iiL  228;  cap. 

xxiT.  L  266-6;  cap.  xxt.  iii.  261. 
Lib.  iii.  cap.  iL  iiL  L  266,  829;  cap.  It.  xiiL  xt.  xxiT.  iL  67;  cap. 
T.  iL  18,  67;  cap.  xii.  L  149;  cap.  XTiL  XTiiL  L  149;  cap.  xxt.  L 
828-9,  404;  cap.  xxxTi.  L  404. 
Lib.  iv.  cap.  Tii.  L  266,  288,  ii.  Ij57. 
Lib.  T.  cap.  L  iL  67, 167;  cap.  ii.  L  149;  oap.  xxiT.  iL  62. 
Lib.  Ti.  cap.  iT.  iii.  881;  cap.  xiii.  iL  169;  cap.  xxxiv.  iiL  64;  cap. 

xliiL  iii.  64. 
Lib.  Tii.  oap.  iiL  L  408-4;  cap.  XTiii.  iiL  804-6;  oap.  xix.  iii.  262. 
Lib.  ix.  cap.  ix.  iii.  806-7. 
Lib.  X.  cap.  iv.  iii.  218. 
De  Martyr.  FtilcBstin.  cap.  Tii.  iiL  886. 

De  Vita  Conetantint,  ii.  116-16,  414-16;  iiL  166-7,  2i39,  807-8. 426. 
De  Laudib.  Constant,  ii.  415;  iii.  809. 

In  Psahn.  Ps.  XTiL  L  218-14;  Ps.  xix.  iii.  886;  Ps.  xxL  ii.  221-2;  Ps. 
xxii.  iL  116;  Ps.  xxxiii.'  ii.  222;  Ps.  xxxTi.  ii.  222;  Ps.  xlTii.  iiL 
888;  Ps.  lix.  i.  46-7;  Ps.  IxT.ii.  421;  Ps.  lxix.iL  13,  421-2;  Ps. 
IxxL  L  214;  Ps.  IxxtL  L  214;  Ps.  IxxTiiL  iiL  887;  Ps. Ixxx.  iL  222-8; 


474  Dnm  to  thb  wbttsbs 


Pi.  InawL  L  47;  Fklismi  i«8-7;  Pk  se.  i  Sf4.1S;  Pk.  mtL 

i406,  iL4S. 
^  Am.  oi4>.  L  iL  116;  ei|i.  iu.  iL  t83;  opi  iz.  i  MB;  ciH>.  xzziL  i. 

2t^;  cap.  xliT.  iii.  65;  ottp,  xlr.  it  XB-4;  Mpi  UL  L  Itt;  sihl 

jbi.  iiL  97. 
Om/ni  MarceU.  Lib.  L  ei|i.  i.  L  406;  LOk.  iL  i.  8UL 
DeJSeeUs.  iktolag.  Itwam.  LM;  lib.  L  wpi  TiiL  i.  4L 
I^  FUUcSabeU.  L£b.  i.  iiL  687;  Lib.  iL  i.  146«L 
De  S§mu'9wt  lab.  iL  L  612, 

JumrcuB. — ^^ic^.  Evang.  Lib.  iiL  iL  13;  Ubi  ir.  iL  968L 

St.  Ajrracnrr.— .^Hi^.  xriL  iL  13;  Serwi.miMommek,  iiL  66, 466;  Jiik  W 

Monaeh.  iiL  66. 
St.  TBXODOB&— J5]p.  sdL  iL  224-5. 

St.  James  or  Kisibu.— ^Senrn.  iiL  iL  225-6,  iiL  344;  8er.  ir.  fi.  116,  iiL  344; 
Ser.  tL  iL  116^17;  Ser.  TiL  iL  13*14»  iiL  66«;  Sir.  jd.  iL  117; 
Ser.  xir.  iL  225-7;  Ser.  xriL  iiL  342. 
Epui.  Synod.  iL  434,  iii.  86. 
St.  JuLirs  l.—Ep.  ad  Eusebian.  L  406,  451,  iL  67-6,  367-8, 434^ 

Prof.  Fid.  MarceU.  Julio.  iL  68. 
Julius  Fduocus  Matebvus. — De  Error.  Prof,  Bdig.  n.  16,  iL  228-9;  n.  21, 

L289;iu28,ii.226^. 
St.  OBSTEsnrs.— 2>0  Instit.  Monaeh.  iL  14. 

hiBEBiVB.^Ep,  ad  Eu9eb.  L  406;  Or.  in  Conoecr.  Maredl.  fL  860. 
BoBivH.—Ep.  ad  Oonskmt.  L  47-8. 

Si.  Hxlabt  or  PorriEEa.— T. L  InPnlm.   Ps. LfiL  167-6;  Pb. idr, 1 151; P!^ 
IriL  iiL  158;   Pa.  Wt.   iL  280;   Ps.  bmi.  L  151,  tiL  6;  Ps. 
IxrfiL  iL  230;  Ps.  cxtSL  L  151,  iiL  28,  68-9;  Ps.  cxxL  L  152;  Ps. 
cxzir.  iiL  838  ;  Ps.  czxrii.  ii.  260-1;  Ps.  czxiz.  iii.  888-9;  Ps. 
czxxi.  L  152,  268,  iL  14-15;  Ps.  cxxxit.  iii.  889;  Ps.  cxxzid.  iiL 
889;  Ps.  czxxviii.  iiL  59;  Ps.  cxli.  iL  15. 
Jn  Maiih,  CAp.  iv.  iL  137;  cap.  t.  L  19S4;  ci^.  tL  ii.l64;  cap.  TiL 
iL  15;  cap.  x.  L  289-90,  iL  117;  cap.  xiiL  L  48,  841;  cap.  xvL  iL 
15;  cap.  XTiiL  iiL  5-6,  839-40;  cap.  xix.ii.  187;  cap.  xxxi.  ii.  281. 
T.  iL  De  Trinitate,  Lib.  U.  L  867;  Lib.  iii.  ii.  234;  Lib.  y\.  U.  15-16;  Lib. 
TiL  i.  152^  ;  Lib.  TiiL  L  153,  iL  281-4  ;  Lib.  x.iL284;  Lib  xL 
iii.  256. 
De  Synod.  L  410. 

Ad  Constant  Lib.  L  i.  215,  290;  Lib.  ii.  L  867-8. 
Contr.  Const,  i.  412;  iiL  256. 
Fragm.  ex  Op.  Histor.  i.  268-9;  ii.  234,  428-4. 
St.  Zkxo.— Tr.  iv.  L  218  ;  Tr.  t.  ii.  163-4,  iiL  288-9  ;  Tr.  xir.  ii.  240 ;  Tr. 
XTiL  L  154-5;  Tr.  xxxv.  ii.  117-18;  Tr.  xxxix.  u.  118. 


AND  WOBKB  QFOTBD.  475 

St.  Athanastos.— T.  i.  Ih  Jncamat.  ii.  888 ;  iu.  289^  4M^. 

Epiat  Encyel  I  406-7;  iii.  418*14. 

Apd.  e,  Anan.L  407;  ii.  164,  235-6. 

De  Deent,  N%e(m.  i.  158-4.  407-8,  451^. 

EjM,  ad  JEpiM,  JEgyp,  et  Lyb,  L  8684),  408,  458. 
!  ApoL  ad  Conslamt.  iii.  289. 

[  EpUt,  ad  Serapion,  i.  48-9,  409 ;  il  117,  286-a 

'  Mist,  Arian.  ad  MonacK  i.  810. 

£p.  Feat.  i.  418,  ii.  289. 

Orationes  e.  Arwnaa,  Or.  L  L  215^16,  4)884,  841,  869,  4064 ;  Or. 
It.  i  216. 

De  Synod,  i.  49, 154,  216-18,  269, 409-12,  469. 
*  Vita  S.  ArUonii,  iii.  426. 

I^.  ad  Epiiotet.  i.  49,  412. 

Epist.  ad  Afr.  Epiac.  L  412. 

Epiat.  ad  Adelph,  i.  412. 

Epiat.  ad  Amun.  m.  289. 

Epist.  ad  MatrceUin.  iii.  840. 

Bxpoa.  inFMm.    In  Ps.  X7.  IL  485;  PiL  bnr.  VL.  485;  Bi.  Ixxxfiii.  i. 
194»  216;  Ps.  oxriii.  ii.  288;  Ps.  oxix.  iii.  59^60. 
T.  iiL  Fragm.  Conm,  in  MaU,  ii.  117,  289^,  iii.  28;  ii^lMcM.  15940. 

Interp.  in  FMm.  zzriii.  i.  154. 

Sermo  Major  de  Fide,  iL  289;  iii  4M. 

Fragment,  e.  Nov.  iii.  60. 

Or.  ad  Bapt,  (Mai)  ii.  240. 
8t.  PH<BBADn78.— 2)0  OrtTwd.  Fide,  i.  468^8. 
Sv.  Gtsil  of  JvAvaAiSEU.—Proeat.  ii.  118>19, 164-5i 

Cat,  i.  ii:  119,  iii.  60. 

ii.  ii.  16,  iii.  28  9.  60^2. 

iii.  ii.  119,  242. 

iv.  i.  50-1,  iii.  289^,  427. 

Y.  i.  51,  ii.  165. 

Ti.  ii.  16*17,  165,  iii.  -ftW-8. 

X.  ii.  242,  iii.  268^ 

xi.  i.  870.  ii.  17. 

xii.  ii.  426,  iii.  228,  289-40,  254,  427. 

xiii.  i.  871,  iii.  437. 

xvi.  i.  155. 

xvii.  ii.  17,  426. 

XTiii.  i.  218-19,  290-2,  iii.  254.  . 

Oai.  Myatag,  i.  ii.  240-1. 

ii.  ii.  119,  248,  245. 

. iii.  ii.  187-9,  245. 

iv.ii.  241-4. 


476  INDEX  TO  THE  WBTTSBS 

9r.  Ctbil  or  Jkbixbaudi  (eamiinued)^ 

T.  iL  139,  244-C  425-7,  ilL  160-1,  840. 

St.  Oftatcb.— i^  Schitw^  Danat.    Lib.  i  L  155^,  vL  21& 

Lib.  iL  L  159^,  292-3,  310-12,  ii  17.18»  140,  881,  4an. 
Lib.  iii.  L  157,  194,  ii.  429. 
Lib.  iy.  iL  139^. 
Lib.  ▼.  ii  117. 
Ub.  Yi.  ii  427-9. 
lib.  TiL  L  159-00,  iL  «S9. 
DiOTicus  OF  Alkxahdku.— i>0  j^V.  Sand.  L  53,  liL  340. 

Enarr.  m  Joati.  Ep.  L  58-4. 
Lucom  OF  Caoliabl— /Vv  S.  AihanoB,    Lib.  L  L  53,  219,  260-10;  Lib.  ii 
1.161. 
De  non  pareend.  i.  53, 270. 
De  turn  eonv,  eum  HcBrei.  L  270. 
Moriend.  pro  F.  Dei,  i  219-20. 
St.  Damasub.— EpisL  i.  i  54,  454-5,  ii  71  ;  Ep.  ii  i  455  ;  Ep.  t.  ii.  71; 
Ep.  ix.  ii  71-2. 
Carmina,  xvi  iii.  861;  xviii.  iii  861 ;  rz.  xxiT.  xzxri  iii  361. 
Philo  of  Caepasium.— /n  C.  CarUic.  ii  864-5,  iii  294,  401,  486. 
9r.  Efhkam.— T.  i.  In  Oenes,  ii.  429  ;  Jti  Exod.  i  220,  ii  247 ;  Levit.  ii. 
429;  IMut.  ii.  247-8;  Judic.  ii  120,  248;  i  Reffn,  ii  248;  ii  Begn, 
ii.  120;  iii.  Begn,  i  161,  270,  ii  42O80. 
Seprehens,  sui  ipsiua,  ii.  119-20,  iii.  218-19,  344. 
Serm.  in  Pair.  Defunct,  ii.  246-7. 
De  Vita  Spir,  ii.  247,  iii  841. 
BeaiUud.  ii.  247. 
De  PbmiL  Hi.  29,  841. 
De  Timor.  An4m.  iii  341. 
Confeee,  deu  PrectU.  iii  841, 
De  VifitU,  iu.  841. 
T.  ii  InEaai.  u.  248-9;  Ezech,  ii.  430,  iii  428;  Joel,  ii.249. 

Serm,  adv.  Hceres,    Serm.  ii.  i.  871 ;  t.  ii  430  ;  xiii  ii.  19 ;  xzii 
i  270^1 ;  xxiv.  i  271-2 ;  zxr.  i.  51-2 ;  xxrii.  ii  140 ;  xL  i.  52 ; 
xlvi  iii.  207 ;  idvii  ii.  251-8 ;  Ivi.  ii.  19.    Serm,  Exeget,  iii 
841-2,  414. 
Eneomivm  in  XL.  MM.  ii.  258,  iii  842. 

S,  Basil,  iii.  841. 

glories.  MM.  iii.  267,  8484. 

In  Transflg.  D.  ii.  19;  in  Nativ,  D,  ii.  18-19,  249-51,  iii  842;  inm^ 

Adven.  D.  ii.  19,  iii.  29,  219. 
In  Vit,  B,  Abraam.  iii.  219,  266-7,  428. 
De  Charit.  et  Eleem.  ii.  20,  120. 
Testam,  Ephr.  i  298. 


J. 


AND  WOEKS  QUOTED.  477 

St.  EpHS^acM  {continued) — 
T.  iii.  De  Sacerdotio,  ii.  20,  258,  481^  ill.  6. 
De  Resurreetione,  ii.  258. 
S&rm.  adv.  Scrutat.    Serm.  iii.  i.  52;  yi.  i.  62;  x.  ii.  253-5;  xix.ii. 

255;  xlix.  ii.  140  ;  lix.  L  413  ;  Ixvi  i.  371-2,  ii.  258-00.     Serm. 

xiii.  de  IXvera,  ii.  258.    Serm.  de  sec,  Adv,  Bom.  iii.  428-9. 
BcMrcBnes,  ad  Pmnitent.  iii.  v.  xi  xiii.  xvi.  xxi.  xxiii.  xxix.  xxxr. 

xxxix.  liv.  Ixiv.  Ixx.  Ixxiii.  ii  256-8 ;  xxxiii.  iL  19-20;  xMi. 

i  161,  u.  430  ;  liv.  iii.  343  ;  Ixi.  ii  430-1,  iii  343  ;  Ixii.  i.  220; 

Ixxiv.  ii.  258,  431. 
Niero8.  seu  Funeb.  Canon,    Can.  t.  vii  ix.  x.  iii  163;  xii.  ii.  256; 

xvi  iii.  163,  342-3;  xx.  xxiii.  Ixxxy.  ii.  256;  zxy.  iii  164;  xxxii 

iii.  164. 
In  SS.  ApoaL  ii.  20;  Ex  Bill.  Orient.  Asaem.  ii  20. 
St.  Amphilochiub.— /Sww.  c.  Ariim.  ii.  260  ;  Or.  n.  Be  Ocewrt.  Bom.  iii 

240-1;  Or.  i  in  Chr.  Nat.  iii.  856. 
St.  Qsbgo&t  of  Ntbsa.— T.  i  Be  Vita  Moya.  i  54^,  ii  260-1,  268,  iii. 

847-8. 
Jffomil.  in  Eceles.     H.  ii  iii.  62;  H.  Tiil.  ii.  261. 
Horn,  in  Cant.  Cantic.    H.  iii.  ii.  261;  H.  vii  i  162»  iii  348,  H.  xiii. 

i.  55,  162;  H.  xv.  ii.  20-1. 
Be  Beatitudin.  iii.  166. 
T.  ii.  Epiat.  Can.  ad  Letoi.  iii.  63, 134-6. 
In  eo8  qui  difer.  ii.  165. 
Be  Vit.  S.  Maerinm,  iii.  267-8,  429. 
Or.  in  XL.  MM.  iii.  258-9. 
Conir.  Eunom.  Lib.  i.  i  55,  418,  410. 
Lib.  ii  i.  294,  414. 
Lib.  iv.  i  414. 
T.  iii.  Orai.  Cateeh.  M.  ii.  121,  262-5. 
Be  Yirgimt.  iii.  240. 
Be  Anim.  et  Besur.  ui.  164-5. 
Cont.  ApolUn.  ii  266-6. 
Be  Ftrfect  Christian,  i  162. 
Be  its  qui  cegre  fer.  Caaiig.  ii.  21. 
In  Bapt.  Chriat.  ii.  120,  266-8. 
In  ChHa.  Reaurr.  ii.  438-4. 
Or.  ii.  de  XL.  MM.  iii.  346. 
Or.  iii  deiMd.  iii.  347,  414. 
Be  8.  Greg.  Thaum.  iii.  429. 
Be  S.  Theodoro,  iii.  259-61, 346-6. 
BeM.Melet.n.2e8. 
Be  Vit  Ephr.  iii.  346-7, 
Be  Mortu,  iii.  165-6. 


478    \  INDEX  TO  THE  WmTERS 

St.  Gbeoobt  of  Nyssa  (continued) — 

Ait  Laud.  S.  Steph,  ii.  21,  iii.  848. 
In  Princ,  Jejun.  iii.  414. 
De  Baptism,  iii.  430. 
8t.  Gbegort  op  NA2IANZUM.— T.  L  Orationea.     Or.  i.  ii.  434;  iii.  ii.  435, 

iii.  166-7  ;  iv.  ii.  435  ;  vi.  i.  415-16,  iii.  348  ;  xi.  ii.  268-9;  xv.  iii. 

63  ;  xvii.  ii.  435 ;  xviii.  iii.  261-2,  348  ;   xix.  ii.  435-6,  iii.  348-9, 

430  ;  XX.  ii.  436,  iii.  349  ;  xxL  i.   272-3,  453,  ii.  269,  iii.  349  ; 

xxiii.  ii.  485.  iii.  809  ,-  xxiv.  iii.  349  ;  xxv.  1.  415 ;  xxvi.  i.  56-6, 

162-3,  415,  ii.  21 ;  xxx.  ii.  436  ;  xxxi.  iii.  240  ;  xxxii.  ii.  436,  iii. 

240,  350  ;  xxxix.  iii.  29-30  ;  xl.  ii.  121,  iii.  63 ;  xlii.  ii  269-70  ; 

xliv.  u.  270;  xlvi.  i.  66 ;  Ii.  i.  163;  Hi.  i.  273, 468-L 
Bpistola.    Ep.  cci.  iii.  849;  Ep.  ccxl.  ii  438. 
Mom.  in  Fame  et  Sice.  ii.  121. 
Test.  ii.  484. 
T.  iL  Carmina,    Car.  ii.  ii.  21;  xi.  ii.  486;  xiL  ii.  486;  xv.  ii.  486-7;  xvL 

iL  436 ;  xviii.  iii.  261-2  ;  xxi.  iii.  480  ;  liv.  ii.  436-7  ;  Ix.  ii.  437  ; 

xciv.  iii.  350;  cxciv.  iii.  860.     Carm.  de  Vita,  ii.  436.    Carm.  ex 

T.  vi.  Oalland.  i.  ii.  21-2  ;  1.  ii.  488  ;  cviii  ii.  437 ;  cxviii.  ii. 

487-8;  clix.  ii.  438. 
Orat.  8  e.  Julian,  iii.  261,  480. 
St.  Basil. — T.  i.  Mom.  in  Mexam.  H.  viii.  iii.  240. 

In  Psalm.    Ps.  xxviii.  i.  168,  ii.  121 ;  xxxiii.  iii.  868, 864;  xliv.  L  168; 

xlviii.  iii.  853;  xciv.  iii.  862;  cxv.  iii.  268. 
In  Eaai,  cap.  i.  i.  273  ;  cap.  ii.  i.  194,  ii.  22  ;  cap.  iz.  iii.  68-4^  167 ; 

cap.  X.  iii.  63-4. 
Adv.  Eunom.     Lib.  i.  i.  872-8,  416-18  ;  Lib.  iL  ii.  22  ;  Lib.  iiL  iiL 

868;  Lib.  v.  iii.  6. 
T.  ii.  M<mil    M.  e.  SabeU.  i.  418;  InS.  Bap.  ii.  121-2, 270,  iii.  167;  Mom. 

i.  De  Jej.  ii.  270,  ii.  iii.  415  ;  Proiem.  de  Jud.  Dei,  i.  163^,  ii. 

22-8;  In  Barl.  M.  ui.  260;  InXL.  MM.  iii.  860-2  ;  In  Mam.  M. 

iii.  352;  In  Oord.  M.  iii.  480. 
De  Baptis,     Lib.  i.  ii.  273-5;  Lib.  ii.  ii.  488-40. 
Ep,  C^^non.  ii.  ii.  273 ;  Ep.  Can.  i.  ii.  iii.  iii.  66. 
MoraHa,  ii.  270-1. 
Eegul.  Brev.  ii.  271-2,  438,  iii.  66. 

Fua.  iii.  65. 

T.  iiL  EpistolcB.    Ep.  xi.  iii.  353  ;  xlix.  fti.  268  ;  Hi.  i.  428  ;  liii.  U.  272 ; 

Ixix.  iL  70;  Lix.  ii.  69-70;  xcii.  i.  57 ;  xciiL  iL  278;  cxiv.  L  458; 

civ.  iii.  263;  clxi.  i.  164  ;  clxiv.  iii.  263;  clxv.  iii.  263;  clxxxviii. 

i.  294 ;  cxcvii.  iii.  268-4  ;   cciv.  L  164-6  ;  ccx.  i.  428  ;  ccxxxviii. 

m.  853  ;  ccxxxix.  U.  70  ;  ccxliiL  iii.  862;  ccHi.  L  294,  iii.  882; 

cclxiii.  ii.  70-1. 
De  Virginit.  iii.  66, 


I  AND  WORKS  QUOTED.  479 

;  *  St.  Macabius  op  Alexandria. — Serm.  de  Excess,  ii.  440-1,  iii.  167-9. 

Respons.  Can.  ii.  451 ;  Rsg.  ad  Monach,  ii.  441. 
St.  Macarius  op  Egypt.— Horn.  i.  ii.  275  ;  iv.  ii.  375-6;  ix.  iii.  430-1;  xiy. 
ii.  276  ;  xxii.  iii.  361  ;  xxvi.  ii.  22  ;  xxvii.  ii.  276,  440 ;  xlvii.  ii. 
276.    De  PatiefU.  ii.  22.    Ascei.  de  Char.  ii.  440. 
i  St.  FjiCiAs.'-Epist.  i.  i.  58-61,  165,  273-4,  204-6,  ii.  140-1,  iii.  6-9,  80;  Ep. 

J  ii.  i.  165-6,  296-7  ;  Ep.  iii.  i.  220,  274,  u.  28,  iii.  9-10,  66-70. 

Serm.  de  Baptism,  ii.  122-8,  141. 
Parmn.  ad  Panit.  ii.  277-8,  iiL  70-2,  122-3. 
B.  ISAiAS.— Or.  iv.  i.  61;  xxv.  ii.  123,  iii.  72;  xxix.  il.  276-7. 
Reg.  ad  Monach.  ii.  277. 
;  St.  Philastrius.— /)«  Eoerea,  n.  xxi.  ii.  166;  n.  Ix.  L  276  ;  n.  Ixxxii.  ii, 

441;  n.  xcii.  ii.  123;  n.  cxx.  ii.  441. 
Faustinus.— 2)6  Trinit    Cap.  v.  ii.  28-4;  cap.  vii.  i.  434. 
B.  Jerome.  G.  Q.—Cwnm.  UtU.  ii.  278-9;  iii.  310. 

St.  Epiphanius.— T.  i.  Adv.  Hceres.    H.  v.  ii.  128  ;  xxvi.  iii  238  ;  xxvii.  L 
274-5  ;   xxix.   i.  221  ;   xxx.  iii.  431  ;  xlii.  i.  167,  275-6,  ii.  166, 
1^0-1  ;  xlvii.  i.  66  ;  xlviii.  i.  66-7,  iii.  228  9,  241-2;  1.  i.  67;  IL  i. 
221,  ii.  24;  Iv.  i.  425.  ii.  281.  442;  IviL  L  67;  lix.  i.  61-2,  ii.  24-6, 
iii.  229,  242;  Ix.  i.  297-8,  iii.  242;  Ixi.  i.  426-6;  Ixiv.  i.  426;  IxvL 
L  62;  Ixvii.  iii.  242  ;  Ixviii.  1.  67,  298;  Ixx.  i.  341-2  ;  Ixxiv.  i.  68, 
222;  Ixxv.  i.  426,  ii.  443.  iii.  16970.  219-20. 415-16;  Ixxvi,  i.  222; 
Ixxvii.  i.  63-4,  67,  427;  Ixxix.  iu,  353-6  ;  Ixxx.  i  167-8.    Expos. 
Fid.  i.  64-5, 168,  453,  ii.  281,  443,  ui.  170,  416. 
T.  ii.  Ancor.  1.  65-6,  67,  222,  342,  ii.  25, 123,  282. 
Anaceph.  i.  66-7,  ii.  281. 
Ep.  iL  ad  Constan.  i.  276. 
TmoTHEUs  of  Alexandria.— i^Mp.  Can.  iii.  241. 

St.  Ambrose.— T.  i.  Bexcmer.   Lib.  iiL  i.  166;  lib.  iv.  L  68-9, 222^;  lib.  v. 
iii.  356  ;  lib.  vi.  i.  69. 
De  Cain  et  Abel,  ii.  282-3,  iii,  72, 124. 
De  Ahrahanhy  i.  228,  iii.  243. 
De  Isaac  et  Anim.  iii.  356. 
De  Jacob  et  vit  Beat.  i.  71. 
De  Joseph,  i.  298. 
De  Benedic.  Patriar.  i.  69,  ii.  283. 
De  Elia  et  Jej.  ii.  166,  iii.  416. 
De  Interp.  Job,  iii.  73. 

Enarrat.  in  Psalm.    Ps.  i.  iiL  170-1 ;  xxxlv.  iL  288 ;  xxxv.  i.  09; 

xxxvi.  iiL  171  ;  xxxvii.  iii.  73-4,  128  ;  xxxviii.  ii.  443,  iii.  74-5  ; 

xl.  i.  223  ;  xliii.  ii.  26  ;  cxviiL  L  69-70,  228-4,  iL  26,  166.  283-4, 

444,  UL  73, 75,  171-2,  310,  856. 

Bhppos.  Ev.  Luc    Lib.  L  iL  444;  Hb.  iv.  L  878,  iL  26;  lib.  v.  L  71,  iiL 


480  IM)£X  TO  THE  WRITEBS 

St.  Axbboss  (eontimiedy- 

75 ;  lib.  vi.  L  334,  ii.  »-7.  286;  Hb.  tiL  L  1«^7.  iii  TM^  17^ 

356;  lib.  yiu.  L  71,  iu.  dS6;  Ub.  iz.  i.  71;  libw  x.  iL  281 
T.  ii  2>e  OffitiU  MinUt.     Lib.  i.  ii.  444,  lii-  229. 
De  Virg,  iL  27,  286,  444,  iiL  264-6^  356-7. 
De  Viduis,  it  286,  iii.  357-a 
IM  InatiL  Virg,  ii.  167,  iii  358. 
De  Lapmt  Virg.  iii.  123. 

De  Mysleriis,  ii.  128^  147,  166^  286-91»  iii  481. 
De  BjBniieni,    Lib.  i  ii.  72^  iii  10-11,  80,  76,  207;  lib.  ii  i  166.  liL 

11-12,  77-8, 123-4. 
De  Fide,    Lib.  iii.  i.  427;  Ub.  It.  u.  28,  201;  lib.  t.  ii.  28. 
De  S.  Spirttu,    Lib.  iii  ii.  202.  iii.  78. 
De  Ineamai.  i  427,  il  28-0,  202^ 
EpistohB,    Ep.  ii  iii.  416  ;  xi  ii.  78;  xiii  i  427  ;  xiv.  i  427-8;  xix. 

iii  243 ;  xx.  ii  445  ;  xxi  i.  71-2,  454  ;  xxii  ii  445»  iii  267-70, 

868-0  ;  xxiii.  ii.  445  ;  xxxix.  ii.  445-6 ;   xl.  ii.  446 ;  xiii  ii.  167, 

200,  446,  iii.  242;  xlviii  i  428;  Ii  ii.  446;  In.  ii  78;  bd.  ii  446; 

Ixiii.  i  71,  iii  124, 220;  Ixrii.  iu.  78^ ;  Ixxi  ii.  20,  iii  431 ;  xcii 

ii  78-4. 
De  Excess.  Fr.  Satyr>  i  312.13»  iii  173^  265,  85a 
De  Obiiu  ValenHn,  iii  174. 
De  Obiiu  Theodos.  iii  174-5,  266-7. 
De  Dign.  Saeerd,  iii.  220. 
De  Resurrect.    Lib.  ii  iii.  850,  481. 
Expos,  Symbol,  (Mai)  ii.  167-8. 
St.  Sibicius.— ^p»>/oZ(e.    Ep,  i.  ad  Eimsr,  ii.  74. 128^  142,  270,  441-2,  iii 

220-30,  241  ;  Ep.Y,ad  Epis,  Div,  i  424  ;  J>.  yiii.  iSyn.  Rem.  i 

16a4»,  424,  u.  442 ;  JTp.  od  Univer,  Orih.  i  876 ;  Brsv.  Fid. 

(ineert.  auct.)  i.  160;  Ep,  per  Afrie.  iii  270. 
Theophilus  or  Alexandria. — Ep,  tidEpiph.  i  220-1;  Ep,  AmA.  i  425,  ii 

270-80;  Ep,  i.  Fest,  ii  280,  ia  415;  Can.  Tii  ii  442. 
St.  Astbkius.— 27oii».  in  Pet.  et  Paid.  i.  235-6,  ii.  85-0;  in  Phoasm  M.  iii 

283^;  In  SS.  MM.  iii  285-6,  866-0;  Enar.  in  MM.  iii  311-13; 

In  Div,  et  Laz,  iii.  313. 
St.  Chbtsostom— T.  i.  De  Compunet.    Lib.  i.  iii.  81-2;  Lib.  ii  iii.  82. 

De  Sacerdotio.   Lib.  ii.  ii.  76,  iii  12-14;  Lib.  iii  ii  440^1,  iii  14-15» 

207-8;  Lib.  vi.  ii  451-2. 
Quod  Chr,  sit  Deus,  i.  226-0,  iii.  271-2. 

€<mtr,  J^tdceos,  iii.  ii  452-8;  y.  U.  458-4;  Tiii  ii  81-2,  iii  862,  482. 
De  Laearo,  ir.  iii.  1244i;  vii.  iii.  85. 
T.  ii  Horn,  ad  Pop,  Antioeh.  1.  iu.  272^3;  ii  ii  207-8;  iii  iii  16^  85;  zli  iii. 

85;  XT.  ii.  4084;  xri  ui  417. 


AND  WORKS  QUOTED.  481 

St.  CmiYSOBTOM  {continued) — 

Paieehea.  ad  lUum,  i.  ii.  124-5,  168. 
Mom.  de  Prod.  Judm.  I  ii.  299-800;  ii.  ii.  800. 

De  BapL  ChriH.  ii.  298-9;  In  Jffatal,  Ch,  il  298;  In  Aac&nB,  iii.  278; 
L  Ih  Pentee,  ii.  456;  De  Cc6m.  et  Crwse,  ii.  455-6;  De  Cm.  et  Latr, 
L  iiL  85;  Hwn.  vii.  De  Laud.  Paul.  iii.  366;  in  SS.  Pstr.  et  HeU 
ii.35. 
Him.  in  S.  Pdag.  iii.  868;  DeBem.  tt  Pro.in.  868-4;  De  Mdet.  iii. 
862^;  De  Droa.  iii.  275;  in  MM.  uSgypt.  iu.  275-6;  De  Bab.  iii. 
278;  DeJuv.et  ifaa;.iii.   278-4;   in  S.  i^norf.  ii.  81-2,  ui.  274-5; 
in  Euetath.,  Horn.  L  in  Mancah.,  De  8S.  MM.,  Horn,  in  MM.,  m 
Jul.  iii.  275. 
De  Pamtent.    Horn.  iii.  ii.  81 ;  v.  ii.  81;  tL  iii.  88;  ix.  ii.  801-2. 
Non  Esse  ad  Grot.  Condon,  ii.  800-1. 
T.  iii.  De  Dec.  Mill.  Tal.  ii.  82,  iii.  85-6;  In  Inserip.  Act.  ii.  ii.  82;  iji.  ii. 
82,  iii.  16;  Horn.  iii.  QwU.  due  Ux.  iii.  248;  Vid.  Elig.  ii.  802; 
Nolo  V08  ignor.  iii.  864;  Peccai.  non  evul.  iii.  86. 
De  Capt.  Euirop.  i.  229,  ii.  802;  Serm.  ant.  Exil.  i.  280-1. 
Epist.  i.  ii.  76-7,  302;  ad  Cceear.  ii.  802;  cxxn.  iii.  275, 
T.  iv.  Horn,  in  Genet,    Horn  i.  iii.  417;  ▼.  iii.  86;  ix.  iiL  86,  864;  x.  iiL 
86;  xvi.  ii.  456;  xx.  iii.  86;  xxi.-iii.  363;  xxix.  ii.  802-8;  xxx.  iii. 
86-7;  xliv.  iii.  87,  864-5;  xlviii.  iii.  243;  Ixv.  il  808. 
T.  T.  Expos,  in  Ps.  xliv.  i.  299;  xlvi.  ii.  803;  cix.  iL  466,  iii.  482;  cxL 

iii,  87;  cxlii.  iiL  87.     Mom.  in  ft.  L  ii.  86. 
T.  vi.  InEsai.  cap,  vi.  L  231-2. 

Vidi  Dam.  L  195,  232-3,  303,  iL  456-7,  iii.  16-17;  Moo  Scitote,  ii 
32-3;  De  Melch.  ii.  456;  c.  Lud.  et  Theat.  iii.  865. 
T,  Yii.  Bom.  inEvang.  Matt.  L  ii.  33;  iv.  ii.  168;  v.  iii.  365;  viL  iL  303-4; 
X.  iii.  87,  125;  xv.  L  76,  iL  304-5;  xxv.  iL  805;  xxviii.  iii.  179; 
xxx.  ii.  805;  xxxL  iiL  179;  xxxvL  ii.  806;  xL  iii.  87-8;  xlv.  iL 
305;  Ii.  iL  806-7;  liv.  L  233.  ii.  88,  iii.  432-3;  ix.  i.  76;  IxxviL 
i.  233;  Ixxxii.  L  233-4,  ii.  307-10;  Ixxxvii.  iu.  438;  xc.  i.  75-6. 
T.  viii.  Mom.  in  Evan.  Joan.  viii.  ii.  812;   ix.  ii.  83;  xxL  iL  85;  xxxiiL 

ii.  32;  xlvi.  ii.  810-12;  IxxxviiL  ii.  83-4. 
T.  ix.  Mom.  in  Acta,  iiL  ii.  84;  xiv.  iiL  220-1;  xviiL  ii.  141;  xxi.  iiL 
179-81;  xxxiiL  iL  34. 
Mom.  in  Ep.  ad  Bom.  iL  ii.  84;  xxx.  iii.  276;  xxxL  ii.  84-6;  xxxii.  IiL 
276-7. 
T.  X.  Mom.  in  i.  ad  Cor.  i.  L  171 ;  iii.  1. 171 ;  vi.  i.  298-9;  viL  i.  284-6,  ii. 
125-6;  xiLiiL  810l11;   xix.  iiL  229;   xxiv.  ii  812-17,457;  xxvL 
L  429;   xxvii.  ii.  317-18;  xxviii.  U.  818;  xxx.  L  171-2;  xxxii.  L 
172-8;  XXXV.  iL  85;  xL  iL  168;  xli.  iL  457,  iii.  182-3. 
Mom.  in  ii.  ad  Cor.  vL  iiL  17;  xiL  iii.  125;  xv.  iiL  17;  xxvL  iiL  365-6; 
XXX.  ii.  818. 


482  INDEX  TO  THE  WRITERS 

St.  Chbtsostom  {continued}^ 
T.  xL  Eom,  in  Ep,  ad  Ephes.  iii.  ii.  818-19;  z.  iiL  811;  zi  i.  17&4;  zir. 
ii.  819. 

Pkaipp,  i.  iii.  221;  iii.  ii.  457-8,  iii.  184;  ziii.  iiL  488. 

ColoM.  iii.  iii.  366;  viiL  iii.  438. 

Horn,  in  Ep.  ad  Thess,  i.  iii.  866;  ▼.  i.  76. 
Bom.  in  i.  ad  Timoih,  vi  ii.  458;  xi  i.  76;  zii.  iii.  248-4. 
Horn,  in  ii  ad  Timoth,  iL  ii.  319;  iii.  L  430;  iv.  i.  430;  vi.  iii  438. 
T.  zii.  Horn,  in  Ep.  ad  ffebr.  i.  ii  85;  iii.  iii.  366;  viii.  ii.  819;  ix.  ii.  141, 
iii.  82;  zvii.  ii.  319,  458-9;  zxi.  L  235;  zzzi.  iiL  88. 
Horn.  ii.  poatq,  relig,  iiL  366;  ff.  ilL  pros.  Imp.  iL  819;  ff.  yL  adv. 
Cath,  iii.  88  9. 
St.  QAUDSNTius.~2>e  Leet.  Exod,    Tr.  iii.  L  285;  t.  ii.  168-9. 
De  LecL  Evang.    Tr.  viii.  L  174,  iL  321,  434;  iz.  i.  277. 
De  Flaseh.  Oba,    Tr.  iL  u.  819-22,  459-61 ;  Tr.  ii.  iL  828. 
De  Ftomies,     Tr.  ziv.  L  77. 
St.  Mabuthis. —Comm.  in  Ev.  iL  323. 
Andrew  of  Cssabea. — J^rocsm,  in  Apoe,  i.  486-7;  In  Apoe.  ii  44^  iiL  877, 

434. 
Marius  Victorinus.— ^dv.  Avar.     Lib.  ii.  ii.  208;  Lib.  iv.  ii.  294. 
St.  Jkrome.— T.  L  Epistolm.    ziv.  ii.  294-5,  iiL  359,  431;  zv.  L  814,  iL  75; 
zvi.  ii.  76  ;  zzL  ii.  295;  zzii.  L  169,  ii.  295,  382,  iii.  416-17,  431; 
zzviL  ilL  124;  zxziz.  iii  359;  zlL  ii.  30,  iiL  83,  417;  zlvi.  iL  446, 
iii.  279;  zlviii.  iL  295,  382;  zliz.  L  878;  liii.  i.  374;  IxiiL  i.  428; 
Iziv.  ii.  295;  Ixv.  i.  169-70;  IzvL  iiL  175-6;  Iziz.  ii.  124;  Izxi.  i. 
428-9;  Izziii.  ii.  446;  Izziv.  ii.  31;  Izzxiv.  i.  276  7,  iii.  84;  cviL 
.  iii.  431;  cviii.  iiL  360;  cix.  iii.  278-9;  cxiv.  ii295;  cxix.  iii.  176; 
cxx.  ii  295-6;  cxxiii.  i  170;  cxxv.  ii.  206;  czzz.  i  814,  ii.  76,  iii. 
432,  cxlvi.  ii  295. 
T.  ii  Vita  HUarion.  iii.  860.  431. 

Adv,  Lueiferi.  i.  72-8,  224-5,  277,  875.  429,  ii.  148,  296. 
Adv.  Jovinian,  ii.  30,  iii.  176-7,  229. 
Contr.  Vigilanti.  iii.  279-83,  360-1. 
Contr.  Euffin.    Lib.  i.  iii.  176;  Lib.  iii.  iii  288. 
Cantr.  Pelag,  U.  30,  124,  447,  iii  177. 
De  Vir.  Illus.  iii.  283. 
T.  iii.  QucBst.  ITebr.  in  Genes,  ii.  447. 
Comm,  in  Eccles.  i  374-5,  iii.  84, 
T.  iv.  Comm.  in  Emi.    Lib.  iv.  i  74,  170,  225;  viii.  i.  78;  z.  L  78;  zr.  L 
298;  xviii  uL  177-8;  In  Esai.  coi.  816,  ii  296. 
Comm.  in  Jerem.    Lib.  iv.  i.  75. 
T.  V.  Comm.  in  Ezechiel.    Lib.  x.  i  75;  zi.  i  75,  225;  zii.  ii  296-7;  ziii. 

i.  73.  ii  297;  ziv.  ii.  447. 
T.  vi.  In  Proph.  Minor.  Os.  i.  73  4,  170-1,  ii.  296,  iii.  178  ;  Joel,  u  75^ 


AND  WORKS  QUOTia).  483 

St.  Jerome  (continued)^ 

ui.  124;  Afnos,  i.  76,  225;  Abdi.  i.  75;  Mich,  i.  78;  Abac.  i.  75; 
Malaeh,  il  297,  448. 
T.  vii  Comm,  in  Ev.  Matt,     Procem.  i.  75 ;  Lib.  i.  iiL  178  ;  it  i.  75 ; 
iii.  L  226,  ii.  30-1,  iiL  84;  iv.  i.  74,  75,  ii.  448. 
Procera.  in  Lib.  IL  Ep.  ad  Gal.  i.  314-15  ;   Oomm,  in  Ep,  ad  Gal 
Lib.  ii.  ii.  297  ;  ProcBm.  in  Lib.  iL  Ep.  ad  Eph.  iiL  361;  in  Ep. 
ad  Tit.  iL  448-9,  iii.  229. 
T.  ix.  PriBf.  in  Lib.  Judith,  L  829. 
BuFFiNUS.— De  Vit.  Patr.  iiL  362. 
St.  Vigiuus. — Ep.  ad  Simfdie.  iii.  362. 
Sbveeus,  Rhetor. — iii.  484. 
TiCHONius.— 2>e  Sept.  Beg.  iii.  416. 

St.  Paulinus  of  Nola. — Epistoke.    Ep.  ui.  iL  889  ;  iy.  i.  85,  iL  889;  xi. 
iiL  290-2;  xii.  iiL  292,  814-15;  xix.  iii.  197;  xx.  iiL  197-8;  xxxiii. 
ii.  389;  xxxvii.  iii.  198;  xliv.  iii.  882. 
Carmina.    Carm.  Nat.  i.  iii.  382;  ii.  iiL  882-3;  v.  iiL  382;  vi.  iii.  882; 
viiL  iii.  888-4  ;  ix.  iii.  315;  x.  iii.  292-8;  xi.  iii.  815,  884;  xii.  iii. 
884;  xiv.  iii.  384.    Carm.  xiii.  iiL  885  ;  xxi.  iii.  382.    Martyr.  8. 
Gennas.  iii.  881. 
St.  Victricius.— De  Laude  SS.  iii.  878-80. 
St.  Anastasius.— J5^.  i.  ad  J.  Hier.  i.  483-4,  ii.  74-5. 
Hilary  the  Deacon.— /n  Ep.  ad  Rom.  i.  842 ;  i,  ad  Cor.  ii.  504-5,  iii 
175;  ii.  ad  Cor.  iL  29;  ad  Gal.  ii.  29;  L  ad  Tim.  ii.  78;  od  Tit.  L 
873. 
Theodore  of  Mopsuestia.— in  Daniel  (Mai)  ii.  449. 
Acta  Martyrum.— 5.  Vincmt.  iii.  255;  S.  Tarach.  iii.  255-6;  8.  Felie.  iiL 
256;  MM.  SeiUit.  iii.  382  ;  S.  Satumin.  iii.  332;  S.  Maxim.  iiL 
832. 
Apostolical  Cahons.— Can.  i.  iL  xxxv.  IxTiii.  Ixxvi.  lxxvii.-lxxx.  iii.  220  ; 
Can.  iii.  viii.  xlvi.  ii.  466;  Ixviii.  iii.  417. 
Council  of  Elvira,  Can.  xiii.  iii.  288;  xxxvi.  iii.  806. 

Aries,  Ep.  Synod,  i.  67-8. 

Ancyra,  Can.  L  viii.  ix.  xvi.  xxiv.  iL  466;  iL  v.  vi.  vii.  ix.  xvi 

iii.  135-6;  xix.iiL  283;  Ep.  Synod.  L  269. 
■■  NeoccBsarea,  Can.  i.  iii.  230;  ix.  xiii.  ii.  466-7. 

Nic€M,  Ep.  Synod,  i.  149  ;  Can.  v.  iii.  418  ;  vi.  L  818;  viiL  L 

68;  ix.  iii.  89;  xi.-xiii.  iiL  136-7;  xi.  xiii.  xviiL  iL  467. 

Gangra,  Can.  iv.  ii.  467;  xx.  iiL  257. 

■  Alexandria,  Ep.  Synod,  ii.  467-8. 

Antioeh,  Can.  ii.  iii.  89-90. 

Sardica,  Can.  iiL  i.  318-14. 

Laodicea,  Can.  ii.  iii.  89  ;  ix.  iii.  89  ;  vii.  xlviiL  ii.  142;  xlx. 

xliv.  xJix.  Ivlii.  iL  467;  L  iii.  412,  417-18;  xlv.  xlix.  Ii.  iii.  418. 


484  INDEX  TO  THE  WBTTEBS 

Apostoucil  Cavokb  (cofi/f  niied)— 
CauneU  of  Ariminum,  i.  400. 
Constantinople,  Can.  tI.  i.  68  ;  Tii.  i  68,  ii  143  ;  Bp.  Syn. 

Damaso,  i.  168,  ii.  72;  Ep.  Synod.  L  460-1. 
— « Third  of  Carthagej  Can.  xxix.  iii.  185;  zIyu.  i.  82M0;  Epis. 

Con.  Carth.  ii.  80. 
Fourth  of  Carthage,  Can.  xiiL  iii  344 ;  ziy.  iii.  270-1 ;  Izxix. 

iii.  185;  Ixxziv.  ii.  469,  iii.  137-8;  Ixxxviii.  iiL  187-8;  cap.  ii.  iii. 

222,231;  iii.  iii.  222. 231. 
LiTUBOiBS. — Liturgy  of  Jerusalem,  ii.  178  5;  iii.  201,  400. 

Alexandria,  ii.  175-7;  iii.  201-2. 

Constantinople,  ii.  177-8;  iii.  202. 

Alexandrian  Liturgy,  ii.  178-9;  iii.  408. 
Coptic  Liturgy,  ii.  179-80;  iii.  202,  408-0. 
Syriae  Liturgy,  ii.  180-1;  iii.  202-3. 
Liturgy  of  the  Nestorians,  ii.  181. 
Coptic  Liturgy,  ii.  181-2. 
Alexandrian  Liturgy,  ii.  182-8. 
Coptic  Liturgy,  ii.  188-4. 
Ethiopian  Liturgy,  ii.  184-5. 
Roman  Liturgy,  ii.  186-6;  iii.  208,  400. 
Ambrosian  Liturgy,  ii.  186-7. 
Gothieo-Oallican  Liturgy,  ii.  187;  iii.  208. 
Galliean  Liturgy,  ii.  187-8;.  iii.  208. 
Moza/rabic  Liturgy,  ii.  188-9 ;  iii.  208. 
Liturgy  of  Theodoras,  ii.  189-90. 
Liturgy  of  Nestorius,  ii.  190;  iii.  400. 
Liturgy  of  St.  Basil,  iii.  408. 
Sacramentarium,  iii.  204-5. 

GENTUBT  T. 

St.  Augustine.— T.  L  Retract.  Lib.  i.  ii.  41. 

Confession.    Lib.  iz.  ii.  324,  477-8,  iii  185-7, 286-7,  869. 
Be  Mor.  Ecd.  Cath,  iii.  813. 
De  Ver.  Rel.  i.  817-18. 
T.  ii  Epistolm.    Ep.  iv.  iii.  418;  xzix.  ii.  469;  xxxri  ii.  824;  xliii.  i  817, 
ii.  81-2;  liii.  i.  2789;  Uv.  i.  480-1,  455,  ii.  824-5,  469;  cxviii.L 
77-9;  cxx.  i.  876;  cxxxvii.  i.  876;  cxli.  i.  806;  dviii.  ii.  478;  clxvi. 
ii.  114-15;  cxo.  ii.  82;  cxci.  i.  817,  ii.  82;  cxcix.  L  299-300;  ocTiii. 
i.  306;  cclix.  iii.  869. 
T.  iiL  De  Doet,  Christ.    Lib.  ii.  i.  880-1. 

Le  Genes,  ad  Lit.    Lib.  i.  i.  843-3;  ix,  iii.  244;  x.  i.  481. 
Quast.  inffept.  in  Exod.  iii.  90;  InLevit.  ii  469-70. 
De  Consens.  Evcmg.   Lib.  i.  iii.  813. 


AND  WORKS  QUOTED.  485 

Scr.  AxTGUSTOVE  (continued)^ 
QucMt.  Evang.  i.  79. 
Trad,  in  Fvang,  Joan.  v.  ii.  126;  xi.  ii.  169;  xviii.  i.  876  7';  xxii.  iii. 

90-1;  xxYi.  ii.  825;  zzvii.  i.  806,  ii.  838;  xlv.  iL  826;  xlviL  ii.  826; 

lyi.  ii.  40;  zcvii.  i.  877;  cxYiii.  iiL  484-5;  czziv.  it  40-2. 
In  Epist,  Joan.    Tr.  Ti  ii.  143-4 
T.  iy.  Enarration.  in  ^salm,     Ps.  vi  iii.  187;  xxi.  iL880,  470;  zxiii.  iL 

470;  xzx.  i.  79-80,  iii.  485;   zxxiii.  ii.  826-8;  xxxvi.  iii.  485; 

xxxvii.  iii.  91,  187-8;  xtxix.  ii,  469-70;  xlv.  iL  331 ;  1.  iii.  126;  Ivi. 

L  800;  Ix.  L  836;  Ixvi.  L  800-1,  iii.  94-5;  Ixxi.  L  801;  Ixxxiv.  iii. 

91-3;  xciiLii.  42,  iii.  93;  xciv.  iii.  98;  xcv.  iiL  94;  xcviii.  iL  380; 

c.  ii.  830;  cL  i.  236-8;  cuL  i.  238;  cvi.  ii.  469;  cviu.  ii.  41,  iii 

869-70;  cxxv.  ii.  824;  cxlv.  iii.  94. 
T.T.  Sermones.    Serm.  iv.  ii.  169;  ▼.  ii.  169;  ix.  iiL  95;  xxii.  iii.  95; 

xlviL  iii.  95;  Ixvii.  iiL  95-7;  Ltxii.  ii.  880-1;  ixxvi.  ii.  40;^  Ixxx.  iL 

831 ;  IxxxviL  iL  831 ;  Ixxxix.  ii.831 ;  cxxx.  ii.  881-2;  cxxxLii.  832-8 

cxiyii.  iL  40;  clix.  iiL  870;  clxxii.  L  431,  iL  478-9;  clxxvi.  L  481 

clxxxi.  iii.  97;  ccix.  iiL  418;  ccxxviL  ii.  144,3d3-4;  ccxxxii.  iL  169 

ccxxxiv.  ii.  169;  ccxxxy.  ii.  334;  colxxv.  iii.  288-9;  cclxxyL  iii. 

289;  cclxxxy.  iiL  370-1;  cdxxxyL  iii.  287;  ccxciiL  i.  80;  ccxciy. 

L  80,  ii.   115;   ccxcyi.  iL  40;   ccxcyiii.    iL  40;   ccxcix.  ii.  40; 

cccyiL  iL  169;  cccx. ii.  471-2;  occxvii. iiL 289, 871 ;  cccxyiii.  iii.  289; 

cccxix.  iii.  871-2;  cccxxiy.  iiL  372;  ccoxxy.  iiL  872;  cccxxxfi.  iiL 

244;  cccli.  iiL.  20.1,  97-8;  coclii.  ii.  126,  831;  ccclxxii.  ii.  884; 

cccxcii.  ilL  98-9;  oooxclii.  iii.  99-100. 
T.  VL  De  OctoDulcit.  QwkL  iL  479,  iii  188-92. 
Enehirid.  iL  126-7,479,  iii.  21,  88,  126-7,  190. 
BeAgone  Gfiris,  i.  343. 
De  Bono  Conj\  iiL  244. 
Be  Opere  Monacfu  iii.  289. 
De  Cura  pro  Mori,  iii.  192-8,  3724. 
De  Symbol,  i.  238  9. 
T.  yii.  De  Civ.  Dei,  Lib.  vui.  ii.  472  8;  x.  U.  335, 478-4;  xvi.  ii.  474;  xvii. 

iL  474-5  ;  xyiii.  iL  475;  xix.  ii.  475;  xx.  iiL  194;  xxi.  iL  835,  iiL 

194-6,  374;  xxii.  ii.  476,  iii.  287-8,  874  5. 
T.  yilL  De  Ecerea.  iii.  196-7,  228,  418. 
De  Util.  Cred,  i.  80,  348-4 
Contra  Ep,  Manich,  L  81-3,  279;  iii.  222-8. 
Contra  Faustum.    Lib.  viii.  iii*.  875-7;  xi.  L  88-4;  xiii.  L  844;  xx.  iL 

476;  xxyiiL  L  345;  xxxii.  L  78;  xxxiiLL  78. 
Contra  Advera.  Leg,    Lib.  ii.  ii.  835. 
De  THnit.   Lib.  L  L  377;  iii.  ii.  335-6;  xy.  ii.  144. 
T.  ix.  FM,  c,  Donat,  i.  174 

Contra  Ep.  Parmen.    Lib.  iL  L  174-5;  iii.  L  195-6,  iiL  21. 


486  INDEX  TO  THE  WRITERS 

St.  Augustine  (continued)— 

De  Baptis.  e.  DoncU,    Lib.  L  iiL  228;  ii.  i.  481-2,  455,  iL  44;  in.  L 

877-8,  ii.  476-7. 
Contra  Lit.  PeiU.    Lib.  u.  i.  176,  196-7,  279-80,  806-7. 
De  Unit.  Ecdes.  i.  175-6. 

Contra  Creseon,    Lib.  i  i.  84,  ii.  477;  iv.  L  317-18. 
De  Unic.  BapL  i.  807. 
T.  X.  De  Anima.    Lib.  i.  ii.  477.  iii.  158;  ii.  iii.  iv.  iii.  168. 
Contra  JiU.  Pelag.    Lib.  ii.  i.  433. 
Op.  Imp,  0,  Julian,     Lib.  i.  ii.  127. 
B.  EusEBius  OF  Alexandiua.~Z><;  Die  Dom,  ii.  886-7. 
Palladius.— /)e  Vit.  Chrya,  ii.  169-70,  819.    * 
St.  Cheomatius.— 2V.  in  Matt,  iv.  i.  176-7,  197-9;  xiii.  ii.  837;    xrii.  ii. 

127-8. 
Victor  of  Antioch.— /»  Mare.  iv.  iii.  209. 
SuLPicius  Severus.— i)*a^.  i.  iii.  294;  iii.  ii.  479;  Ep,  ii.  ad  Aurel,  iii.  880; 

Vita  8.  Martin,  iii.  435;  Hymn.  vi.  iii.  435. 
Prudentius.— ^ym».  i.  iii.  380;  ii.  iii.  vi.  xii.  xiii.  iii.  381;  In  S.  Laur.  ii. 

157;  In  S.  Laur.  u.  89;  In  S.  Eulal.  ii.  481,  iii.  206-7;  iv.  iu.  297; 

Pass.  S.  Vincen.  iii.  297;  Ad  Incens.  Luc.  iii.  198;  InFructuoa. 

iii.  297;  In  S.  Hippol.  iii.  314;  Eytnn.  ix.  iii.  313-14;  Lib.  i.  e. 

Symmach.  iii.  814. 
St.  Innocent.— Ep.  ii.  i.  815-16,  ii.  89-40,  480,  iii.  244-5;  iii.  i.  816;  xiii.  ii, 

80;  xvii.  ii.  77,  iii.  125-6;  xxiv.  ii.  77;  xxv.  i.  434-5,  ii.  145,  Ui. 

100-1,  208;  XXX.  {Cone.  Mil.)  ii.  79-80;  xxxvi.  iii.  245;  xxxvii. 

ii.  80;  dxxxi.  {Ed.  S.  Aug.)ii.  77-8.    Ep.  i.  ad  Anys.  ii.  80;  ad 

Exup.  I  332;  ad  Fel.  iii.  223;  a<2  Alex.  iu.  223;  ad  Syn.  Tot.  i. 

346. 
St.  Zosimus,  Pope.— Ep.  ii.  De  Caus.  Cailes,  ii.  84  ;  iv.-vii.  ii.  84  ;  xi.  a<2 

Afr.  ii.  83^;  xiv.  ii.  84. 
Paulinus  of  Milan.— Ft7.  S.  Ambros,  ii.  294,  iii.  79-80,  278,  287 ;  Adv, 

Zoz.  i.  318. 
St.  Boniface.— JS^j.  iv.  Ruf,  ii.  45  ;  v.  Ruf.  ii.  84-5  ;  Episc.  Thess.  i.  818, 

ii.  85-6;  Ep.  xv.  ii.  45. 
Paulus  Orosius.— Z)«  Arbii,  Lib,  i.  85-6, 177,  ii.  44-5;  Eisi,  Lib.  vii.  i.  177, 

iii.  436. 
Bacchiarius.— Z)e  Fide,  i.  318,  ii.  82. 
ZACcnjEvs.— Consult.  Lib.  i.  iii.  297;  iVa/.  Lib.  ii.  ii.  839-40  ;  Lib.  ii.  L 

179  80,  245,  ii.  45-6,  481. 
Mark  the  Deacon.— Fi^  S.  Porphy,  iii.  291. 
St.C^lestine— ^d  Syn.  Eph.  i.  88,  280,  486,  iii.  297  ;  ad  Nestor,  i.  87^; 

ad  Ep.  Call.  i.  379,  435-6  ;  ad  Ep.  Illyr.  il.  85,  86;  Prw.  Yien, 

ii.  86-7;  x.  ii.  83. 
St.  Maxmus.— JToma  i.  in  Pet.  et  Paul.  ii.  43,  iii.  885  ;  iii.  de  iisd.  ii.  48, 


AND  WORKS  QUOTED.  487 

St.  Maxjvvs  (eontinued) — 

iii.  885-6;  iv.  de  Peir.  ii.  43-3;  i.  in  Epiph.  iii  245;  iv.  dePasch, 
ii  48-4  ;  ii.  in  S.  Lauren,  iii.  386  ;  in  S,  Agn,  iii.  385  ;  in  SS. 
Taurin.  iii.  886-7  ;  Serm,  Ixxii.  Vos  estis  sal,  ii.  44  ;  De  Quad- 
rages,  iii.  418 ;  de  non  timend.  host.  iii.  436. 
St,  Isnxnts  of  Pelusium. — Epistola.    Lib.  i.  Ep.  xcvii.  ii,  21;  cix.  ii.  837-8; 
cxxiii.  ii.  338  ;   cxlii.   ii.  42  ;  clxxxix.  iiL  880  ;  ccxix.  ii.  838  ; 
ccxxvlii.  ii.  838;  cccxi.  i.  230;  cccxlix.  ii.  480;  ccccl.  ii.  145.   Lib. 
ii.  Ep.  Iviii.  ii.  4S^,    Lib.  iii.  Ep.  vi.  i.  239  ;  cxiv.  ii.  128;  cclx.  iii. 
101-3  ;  cccxliv.  ii.  338.    Lib.  iv.  Ep.  viii.  iii.  103  ;   xcix.  i.  457. 
Lib.  V.   Ep.  xii.  ii.  480-1 ;  ccclxix.  1.  84-5  ;  ccccxcii.  ii.  481 ; 
Dixix.  ii.  338. 
St.  Gtbil  of  Alexandria. — T.  i.  De  Ador.  in  8pir.  ei  Verit.    Lib.  i.  i.  89, 
ii.  342;  v.  i.  89,  437,   ii.  342  ;   vi.  iii.  209-10 ;  ix.  i.  94,  801-2,  ii. 
128-9,  342  ;   x.  i.  180,  239.  ii.  242.  484  ;  Xii.  ii.  170  ;  xiu.  ii.  842, 
484-5,  iii.  224  ;  xvii.  i.  378,  ii.  486. 
Glaphyr,  In  Genes,  Lib.  ii.  ii.  485,  iv.  i.  289;  In  Levit.  Lib.  i.  i. 
180-1. 
T.  ii.  InEsai.    Lib.  i.  i.  378,  ii.  129;  ii.  1.  89, 199,  802,  iii.  486;  iii.  i.  240, 
ii.  146 ;  iv.  i.  90,  240,  ii.  47  ;  v.  i.  90-1,  94,  240,  ii.  342,  iii. 
108. 
T.  iii.  In  Prophet  Minor.   Os.  i.  181 ;  Joel,  i.  240-1,  ii.  146,  iii.  83-4,  108; 

Amos,  i.  94;  Abac.  ii.  485-6;  Zach.  i.  92-4;  Mai.  ii.  486-7. 
T.  iv.  In  Ev.  Joan,   Lib.  i.  ii.  46;  ii.  iii.  245;  iv.  ii.  342-8;  vi.  ii.  342  ;1x. 
i.  04,  ii.  46  ;  x.  i.  93,  241,  ii  46,  348-9  ;  xi.  i.  181,  ii.  46,  849-50; 
xii.  ii.  46,  850,  iii.  22-8.    Fragm,  Lib.  vii.  et  viii.  ii  848. 
T.  V.  Thesaurvsy  ii.  46. 

De  Fest.  Pasch.  Horn,  vi.  iii.  418-19  ;  vii.  iii.  419  ;  viii.  i.  438-9,  iL 

46;  ix.  iii.  419;  x.  xx.  iii.  419. 
HomilicB,    In  Myst.  Com.  ii.  47,  850-2;  in  S.  Symh.  ii.  363;  Encom, 

in  B,  V.  M.  ii.  82-3,  iii.  888;  ad  Ephes.  iii.  387-8. 
Epistolm.    i,  ad  Monach.  i.  437  ;  ad  Theog.  i.  439  ;  ad  Succ.  i.  439 ; 
ad  Cler,  C.  P.  i.  378  ;   ad  Joan\.  Aniioch.  i.  488,  456  ;  Nestor,  i. 
437-8,  iii.  245;  Ccelest.  i.  438,  ii.  83;  Synod,  i.  438,  ii.  487;  inS. 
Symb.  i.  489,  456. 
De  Red.  Fid,    Lib.  i.  ii.  858. 
T.  vi.  Adv.  Nestor.    Lib.  ii.  i.  94,  489;  iv.  ii  858-6. 
Cap.  Anath.  i.  487-8. 
Apol.  adv.  Orient,  i.  93-4,  ii.  488. 
Apol,  pro  Capitib.  ii.  488. 

Contra  Julian.    Lib.  vi.  iii.  298;  ix.  ii.  47;  x.  iii.  298. 
C.  Anthrop.    Lib.  i.  ii.  488. 
Theodoret.— T.  i.  QucBstion.  In  Genes,  ii.  856,  488;  In  Exod.  ii.  356,  869^ 
488-9;  In  Levit.  ii.  147;  In  Num.  iii.  224. 


488  INDEX  TO  THE  WBTTEBS 

Thxodobkt  ieoniinmed^ 

In  FM,  iL  iL  47;  xxi.  ii  170;  rrii.  iL  170;  sxxiiL  n.  S55;  xbriL  L 
M-7;  xlTii.  L  242:  cix.  iL  480. 
T.  a.  /»  Can/.  CVin/i«.  i.  97,  3T8-9.  iL  48,  146-7. 

In  Eztch,  iL  129;  In  Daniel,  L  370;  in  Miek.  L  308;  J»  Ifo/.  iL  49a 
T.  iiL  Comm.  in  L  ad  Cor.  iL  S-^o-? :  EpKes.  iL  357 ;  iL  otf  27b«<f.  L  439; 
Ilebr.  L  97.  iL  490-1;  Coiogg.  iiL  397. 
nistoria  Eecles.    IJb.  L  cap.  17,  iii.  800.    Lib.  iL  cap.  4,  iL  89;  cap. 
8,  L  442.    Lib.  iiL  cap.  3,  iiL  437;  cap.  10,  800.    Lib.  t.  cap.  91, 
iiL  437:  cap.  22,  iL  71.    Lib.  ir.  iL  491  8.     Lib.  t.  cap.  9,  iL  72; 
cap.  10,  iL  72;  cap.  18,  ii.  302-^;  cap.  3«,  iiL  199. 
•  Hisior,  Rtlig.  iL  47,  491-2,  ilL  199,  300,  315,  893^,  487. 
Dt  Carit.  ii.  47. 
T.  iy.  Dialog,  L  ii.  857^;  ii.  iL  300-2;  iL  iiL  L  489-41;  iiL  iL  8©. 

H(BrtL  FabuZ,  Comp.    Lib.  iv.  iiL  84,  104;  ▼.  L  441,  iL  129-80, 170^ 

iii.  397-8. 
De  Providen.  Or,  tL  iiL  487. 
Cur.  Grac.  A  feci.  Disp.  L  L  97 ;  t.  ii  861;  tL  iiL  815-16;  TiL  iL 

•490;  viiL  ui.  395-7. 
Contr.  Xestor.  L  847.  44L 

£pistol€B.    IxxiL  ii.  492;  Ixxr.  i.  441-8  ;  IzzviL  iL  48;  IxxxiiL  L  347; 
bcxxiT.  L  347;  Ixxxvi.  iL48;  Ixxxix.  L347,  457;  xc.  L347;  xciv. 
L  848;  ciT.  ii.  361;  cxiiL  ii.  87-8 ;  cxxx.  L  848,  iL  862;  cxiv. 
iL  302;  clL  iL  359 ;  Rufo.  L  442;  Quod  Chris,  nt  unie.  FiL 
L442. 
T.  T.  Serm.  de  Joan.  Bapt.  iiL  897. 
Socrates.— //i«/or.  Ecdes.    Lib.  L  cap.  17,  iii.  800;  iL  cap.  15.  iL  97-8;  iiL 
cap.  7,  i.  448;  v.  cap.  10  L  118-15,  cap.  19  iii.  80-1;  vi.  cap.  8, 
iiL  316. 
Theodotus  of  AvcTRA.'-'Ejcpos.  Synib.  L  97-8,  846;  Horn,  in  Con.  Eph. 

ii.  3.>5;  Serm.  in  S.  Deip.  et  in  Symeon.  iii.  398. 
CASSLUf.— Z>e  hieam.    Lib.  L  i.   100-1;  iiL  iL  49.  494;  t.  i.  101.  iL  130; 
Ti.  L  182;  vii.  i.  442.    CoU.  yi.  Ab.  Theod.  iiL  297-8;  TiiL  Ajbb. 
Sereni,  iii.  898;  xv.  Abb.  Nest.  iiL  437. 
St.  PBOSPEa.— /h  Btalm.    Ps.  ci.  L  241;  ciL  L  177;  clu-  L  86,  177,  241;  cv. 
L  177-8;  cviiLi.  241;  ex.  iiL  104;  cxviL  L  178,  iiL  104;  cxriiL  L 
86-7,  178;  cxx.  i.  87;  cxxii.  L  301;  cxxxi.  i.  87,  241-2;  cxxxt.  iL 
340;  cxlii.  iii.  104;  cxlviL  i.  87. 
Sentent.%ex  S.  Augustin.     N.  xv.  iL  482;  cL  ecxc.  iii.  104-5;  cxlix. 
ii.  128. 
Pasttdius.— 7>c  Vif.  Chr.  ii.  129. 

Capbeolus  of  Carthage.— Jg>.  ad  Cone.  Eph.  i.  99-100;  J2aior.Fi/.  i.  100. 
St.  Xystub.— ^p.  ad  J.  Antioch.  L  182-3,  ii.  89. 
St.  Leo.— ^rmofuM.     Serm.  iL  U.  90-1;  iiL  iL  91-2;  !▼.  L  188,  iL  50-3,  iiL 


AND  WORKS  QUOTED.  489 

St.  Lbo  (continued)-^ 

111-12,  487;  y.  ii.  02-3,  492;  xii.  xiii.  xy.  xvi.  xvii.  iiL  401;  xviiL 
-  ii.  130;  xix.  iiL  420;  xxi.  ii.  130;  xxiv.  L  184,  ii  180,  147;  xxvi 
iii  11^;  xxviii.  L  110-11;  xxx.  i.  Ill;  xxxv.  iii.  127,  401-2;  xli. 
iii.  419;  xUi.  ii  366^  iu.  419;  xlix.  ii.  131;'U.  ii  53;  lir.  ii.  366; 
Iviii.  ii.  866-7;  lix.Mi  492-3;  Ixii  ii.  53;  Ixiii  i  111,  ii.  367;  Ixvi. 
ii  498-4;  Ixx.  iii  402;  Ixxii.  iii.  437;  Ixxiii  ii.  54;  IxxTi  iii 
21-2,  402;  ixxix.  i  445;  Ixxxu.  i  185-6,  244,  iii  402;  Ixxxiii.  ii 
94;  IxxxiT.  iii  402-3;  Ixxxv.  iii  403;  Ixxxvi.  iii.  408;  Ixxxviii 
iii  408;  xc  iii  408;  xci  ii  867;  xoii  iii.  403;  xcvi  i319,  445-6; 
oxxix*i  184-5. 
MpiMUi.  £p.  i.  i  111;  v.  ii.  94;  rii.  iii  112;  ix.  ii.  54,  49%  iii 
224-5;  X.  ii  54-6, 94;  xi.  ii  57;  xii  ii  95;  xiii.  ii  95;  xiv.  i  186, 
iii  225;  xv.  i  111;  xvi  i  111;  xxii.  i  447;  xxvii.  i  446;  1.  i 
244;  lix.  ii  368;  Ix.  i  112;  Ixv.  ii.  95;  Ixxx.  i  186-7,  ii.  368; 
Ixxxii.  i  112,  850;  Ixxxix.  i  112,  iii.  112;  xo.  i  112;  xciv.  i.  112- 
18  ;  CY.  ii.  95  ;  cvi.  ii.  95;  cviii.  iii.  108-11;  cxix.  i.  319-20,  446, 
ii.  57;  cxx.  i  320,  446,  ii.  95-6;  cxxir.  iii  437;  oxxix.  i  447; 
cxxx.  i  447-8;  oxxxr.  ii  96;  cxxxix.  iii  299;  cxl.  i  448;  clvi  i 
113;  dix.  iii.  127;  clxvii  iii  128,  245-6;  clxviii  iii  111;  clxxii 
i.  180.    C(mst  Vol.  {int.  Ep,  Leon,)  Iv.  ii.  96. 

AlwoBros,  Junior.— Ps.  iv.  ii.  371 ;  xi  i  244-5;  Ixriii  i.  115;  Ixxxv.  iii.  437; 
eiii  i  115-17,  886;  cix.  ii  494;  ex.  ii.  871;  cxvii.  iii.  112;  cxxvi. 
i.  117;  cxxTiii.  i  282;  oxxxi.  i.  117-18;  cxxxviii.  ii.  57-8;  cxliv.  iiL 
437-8.    Conflict.  Amoh,  et  Serap,  I  115,  448. 

St.  Petsb  Ghbtsoloous. — Scrmanes,  vi.  ii.  48;  xxiii.  ii  868-9;  xxxir.  ii 
869;  Ivii.  i  307;  Iviii.  i  807;  Ix.  i  806;  Ixi.  i  248,  306;  Ixii  i 
110,  806,  ii.  869;  Ixxi.  ii  869-70;  Ixxii.  ii.  370;  Ixxxiv.  ii.  49-60, 
iii.  23;  xcix.  iii  896;  dii  ii.  870;  cxxiii.  iii.  200;  cxlvi.  iii  898-9, 
419;  cliv.  ii.  50;  dxvii  iii.  84-5.    Up.  ad  Jffutych.  ii.  89-90. 

Bishops  of  Spain. — Epist.  Hilar,  ii.  99. 

Skditlius.— Corm.  JPiaseh.    Lib.  i  ii.  868;  ii  iii  401;  v.  ii  58,  868. 
CoUht.ini.  ad  Cor.  ii.368;  in  GhOat.  ii  58. 

St.  PaooLUS.— Or.  i  ii.  iv.  v.  vi.  iii.  899-400;  viii  in  Tramf.  Dom.  ii.  48, 
868;  X.  ii  863;  xiv.  ii  494-6;  xvii.  ii  864.  De  IVad.  IHvin. 
Miss.  ii.  495-6. 

SlLVUN.-^De  ehiber.  Dei.  lib.  iii.  ii.  146,  vi.  ii.  48;  Lib.  ii  Adv.  Avar. 
ii  865.    ^.  ad  Solon,  iii  108-4. 

Saloniub.— --E'ajp?.  Myst.  Prov.  i  118-19,  449. 

St.  Valerian. — ^Hom.  xv.  xvi.  xvii,  iii.  404-7. 

yiifCE3STW8  0FltZBSNS.^Commonitor.  i.  101-10,  .188-4^  248-4,  281,  848-50, 
879-66,  448-5,  457-8,  462-6;  ii  90. 

30Z0MKN.— JETis/.  Eeeles.  Lib.  ii.  cap.  1,  iii.  800-1;  iii.  cap.  8  ii.  98,  cap.  13 
iii  404;  v.  cap.  21,  iii.  816;  vi.  cap.  22,  ii.  98-9;  vii  cap.  16  iii 


490  INDEX  TO  THE  WEITEES 

SosoxEM  (continued) 

81-3,  cap.  24  iii.  404;  Tiii.   cap.   2  iii.  301-2,  cap.  6  ii.  883-4, 

cap.  8  iii.  816,  cap.  81  IL  170-1. 
St.  Basil  of  Seleucia. — Orat.  xvi.  ii.  48-9;  xxv.  ii.  49;'Xxxix.  ii.  365^  iiL 

889-93;  in  Bam.   Palm.  ii.  865-8.    Vit,  S.   Thed.  iii.  199-200, 

392-3. 
Peesbtter  op  Africa.— 2)e  Promisa.  et  iVwdurf.  i.  178,  ii.  840;    Dimid. 

Temp.  i.  178-9,  ii.  340. 
St.  Nilus.— Jrpw/.    Lib.  i.  Ep.  xliv.  ii.  340-1;  Ixxxvii.  iii.  438;  xc.  ii.  841; 

c.  ii.  341;  ci.  ii.  341;  ccliv.  ii.  841;  cclviii.  i.  179;  cccxi.  iii.  200. 

Lib.  ii.  Ep.  cxliv.  ii.  341;  clxxviii.  iii.  408;  ccii.  iii.  85;  ccx.  i.  436; 

ccxxxiii.  ii.  341;  cclxi.  ii  90;  ccxciv.  ii.  482;  ccciv.  iii.  438.   Lib. 

iii.  Ep.  xxviii.  i.  179;  xxxix.  ii.  842;  ccxliii.  iii.  105-6;  cclxxx,  ii. 

842  ;  cclxxxvii.  iii.  438;  cclxxxviii.  iii.  438.    Lib.  iv.  Ep.  vii.  iii. 

107;  xiii.  iii.  408;  xxi.  iii.  107;  Ixi.  iii.  816-17;  Ixii,  iii.  407-8. 

Tract,  ad  Magn.  ii.  90.    Tract,  de  Orat.  iii.  408.    Serm.  Dogmat, 

ii.  342. 
Marcellinus. — Cliron.  iii.  802. 
PRiEDESTiNATUs. — Lib.  iii.  Dc  HcBT.  Prmd.  ii.  496. 
Afollin.  Sidonius. — Epist,    Lib.  iv.  Ep,  xviii.  iii.  293;  Lib.  yii.  Ep.  i.  iii. 

993-4. 
Mamert.  Claudian. — ^iii.  308. 

JuLiANUs  PoMERius. — De  Vita  Contemp.    Lib.  ii.  cap.  8,  iii.  107-8. 
Felix  lll.—Epist.  Zenon.  I  245,  351,  ii.  58-9;  Ap.  Flav.  CP.  ii.  99-100;  Ad 

Thai.  Archim.  ii.  100. 
St.  Gelasius,  FoFE.—Epist.  ii.  100-2;  viii.  i.  187-8;  Ad  Honor,  i.  386-7; 

Ad  Epie.  Bard.  u.  103;  Ad  Epia.  Luc.  ii.  149,  iii.  225;  Major. 

ii.  882-3;  Anaetas.  Imp,  ii.   102-8;  Beer.  Cone,  sub  Qelaa.  ii. 

108;  Tom.  de  Anath.  iii.  112-13;  Suppl.  Acae.  i.  44»-9. 
Victor  of  Vite.—Bc  Pereec.  Vandal.    Lib.  i.  ii.  496-7;   ii.  ii.  373 ;  iii.  i. 

822. 
St.  Avitus.— JSTpta/o/oj.     Ep.  iii.  ii.  497;  xviii.  iii.  802;   xxiii.  iii.  302-8; 

xxiv.  ii.  147;  xxxi.  ii.  104;  xxxvi.  ii.  104.    Fragm.prim.  ii.  59; 

vi.  iii.  407. 
Anastasius  U.—Epist.  ad  Anast.  Aug.  ii.  104. 
St.  James  of  Saruo. — ii.  371. 

St.  C^sarius.— 5grm.  iii.  100  ;  {inter  Op.  S.  Aug.  T.  v.)  iii.  209. 
EusEBius.— JTow.  indie  Pent,  ii  147-9;  vii.  Be  Paseh.  ii.  871-8;  Feriaeee, 

p.  Pasch.  ii.  373. 
Gelasius  of  Cyzicjm. — ffiei.  Cone.  Niccm.  i.  188;  Lib.  ii.  cap.  28-4,  i.  440; 

cap.  80,  ii.  131,373-4 
Councils.— CoMTiciZ  of  Toledo,  Can.  xii.  i.  830,  iii.  101. 

^     Milevia,  Can.  ii.  i.  345-6,  ii.  127. 

■  /Seventh  of  Carthage,  Can.  v.  iiL  117. 


AND  WORKS  QUOTED.  491 

Ck>UKCiLS  {continued}— 

Council  of  JEpheaua,  Act.  ii.  ii  81 ;  iii.  ii.  81 ;  InsoripL  iii.  388^ 

Orange,  Can.  ii.  ii.  149;  iiL  iii.  137;  xxiii.  iii.  231. 

Vaison,  Can.  ii.  iii.  iii.  200-1. 

Chalcedan,  Episfc.  Synod,  i.  187,  281-2, 8201.     Act.  i.  ii.  96-7; 

iii.  ii.  97;  v.  i,  406-8;  x.  U.  468,  ui.  817;  {Labbe,  eol.  131, 194^, 
206)  i.  350-1;  xL  iii.  403;  Can.  ii.  iv.  vii.  xvi.  xxiv.  iii.  234; 
zxviii.  ii.  97.    JSp.  ad  Leon,  iii.  403-4. 

First  of  Aries,  Can.  ii.  xliii.  xliv.  xlv.  iii.  281. 

Second  of  Aries,  Can.  xxvii.  ii.  149. 

Tours,  Can.  I  ii.  468,  ii.  468-9. 

Turin,  Can.  i.  iii.  231-2. 

Rome,  Ep.  Synod,  i.  821-2. 

Codex  Ecdes.  Afric.  ii.  468»  iii.  90. 


VIKIS. 


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